Deuteronom 3
1 Ne-am întors, şi ne-am suit pe drumul care duce la Basan. Og, împăratul Basanului, ne-a ieşit înainte, cu tot poporul lui, ca să lupte împotriva noastră la Edrei.
2 Domnul mi-a zis: ,,Nu te teme de el; căci îl dau în mânile tale, pe el şi tot poporul lui, şi ţara lui; să te porţi cu el cum te-ai purtat cu Sihon, împăratul Amoriţilor, care locuia la Hesbon.``
3 Şi Domnul, Dumnezeul nostru, a mai dat în mânile noastre şi pe Og, împăratul Basanului, cu tot poporul lui; l-am bătut şi n-am lăsat să scape niciunul din oamenii lui.
4 I-am luat atunci toate cetăţile, şi n-a fost una care să nu cadă în stăpânirea noastră: şasezeci de cetăţi, tot ţinutul Argob, împărăţia lui Og din Basan.
5 Toate cetăţile acestea erau întărite, cu ziduri înalte, cu porţi şi zăvoare, afară de cetăţile fără ziduri cari erau foarte multe la număr.
6 Lo-am nimicit cu desăvârşire, cum făcusem cu Sihon, împăratul Hesbonului; am nimicit cu desăvârşire toate cetăţile împreună cu bărbaţii, femeile şi pruncii.
7 Iar toate vitele şi prada din cetăţi le-am luat pentru noi.
8 Astfel în vremea aceea am cucerit dela cei doi împăraţi ai Amoriţilor ţara de dincoace de Iordan, dela pârâul Arnon până la muntele Hermon,
9 (Sidoniţii zic Hermonului Sirion, şi Amoriţii îl numesc Senir),
10 toate cetăţile din câmpie, tot Galaadul şi tot Basanul până la Salca şi Edrei, cetăţi din împărăţia lui Og în Basan.
11 (Numai Og, împăratul Basanului, mai rămăsese din neamul Refaimiţilor. Patul lui, un pat de fer, este la Raba, cetatea copiilor lui Amon. Lungimea lui este de nouă coţi, şi lăţimea de patru coţi, după cotul unui om.)
12 Atunci am luat în stăpânire ţara aceasta. Am dat Rubeniţilor şi Gadiţilor ţinutul de la Aroer, care este pe pârâul Arnon, şi jumătatea muntelui Galaad cu cetăţile lui.
13 Am dat la jumătate din seminţia lui Manase ce mai rămânea din Galaad şi toată împărăţia lui Og din Basan: tot ţinutul Argob, cu tot Basanul, care purta numele de ţara Refaimiţilor.
14 Iair, fiul lui Manase, a luat tot ţinutul Argob până la hotarul Gheşuriţilor şi Maacatiţilor, şi a pus numele lui târgurilor Basanului, numite şi azi târgurile lui Iair.
15 Am dat Galaadul lui Machir.
16 Rubeniţilor şi Gadiţilor le-am dat o parte din Galaad până la pârâul Arnon, al cărui mijloc slujeşte ca hotar, şi până la pârâul Iaboc, hotarul copiilor lui Amon;
17 le-am mai dat câmpia, mărginită de Iordan, dela Chineret până la marea câmpiei, Marea Sărată, la picioarele muntelui Pisga spre răsărit.
18 În vremea aceea, v-am dat porunca aceasta: ,,Domnul, Dumnezeul vostru, vă dă în mână ţara aceasta ca s-o stăpâniţi. Voi toţi, cei buni de luptă, să mergeţi înarmaţi înaintea copiilor lui Israel.
19 Numai femeile voastre, pruncii şi vitele voastre-ştiu că aveţi multe vite-să rămână în cetăţile pe cari vi le-am dat,
20 până ce Domnul va da odihnă fraţilor voştri ca şi vouă, şi vor lua şi ei în stăpânire ţara pe care le-o dă Domnul, Dumnezeul vostru, dincolo de Iordan. După aceea vă veţi întoarce fiecare în moştenirea pe care v-am dat-o.
21 În vremea aceea, am poruncit lui Iosua, şi i-am zis: ,,Ochii tăi au văzut tot ce a făcut Domnul, Dumnezeul vostru, acestor doi împăraţi: aşa va face Domnul tuturor împărăţiilor împotriva cărora vei merge.
22 Nu te teme de ei; căci Domnul, Dumnezeul vostru, va lupta El însuş pentru voi.``
23 În vremea aceea, m-am rugat Domnului, şi am zis:
24 ,,Stăpâne Doamne! Tu ai început să arăţi robului Tău mărirea Ta şi mâna Ta cea puternică; căci care este dumnezeul acela, în cer şi pe pământ, care să poată face lucrări ca ale Tale şi să aibă o putere ca a Ta?
25 Lasă-mă, Te rog, să trec, şi să văd ţara aceea bună de dincolo de Iordan, munţii aceia frumoşi şi Libanul!``
26 Dar Domnul S-a mâniat pe mine, din pricina voastră, şi nu m-a ascultat. Domnul mi-a zis: ,,Destul! Nu-Mi mai vorbi de lucrul acesta.
27 Suie-te pe vârful muntelui Pisga, uită-te spre apus, spre miază noapte, spre miază zi şi spre răsărit, şi priveşte-o doar cu ochii; căci nu vei trece Iordanul acesta.
28 Dă porunci lui Iosua, întăreşte-l, şi îmbărbătează-l; căci el va merge înaintea poporului acestuia şi-l va pune în stăpânirea ţării pe care o vei vedea.``
29 Şi am rămas astfel în vale, îndreptul Bet-Peorului.
{"verseMap":{"1":[{"id":1345,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Ammonites Ammon","title_en":"Ammonites Ammon","content_ro":"<h3>AMMON, AMMONITES<\/h3>\n<p>A Semitic people who occupied a fertile area northeast of Moab in Transjordan between the Arnon and Jabbok Rivers and extending eastward to the Syrian Desert. The chief city was Rabbah (Rabbath-ammon), modern Amman, capital of Jordan.<\/p>\n<p>The Ammonites traced their ancestry to the younger daughter of Lot (Gn 19:38). Their name in Hebrew originally meant “son of my paternal clan,” preserving the remembrance of an actual clan and personal name, and suggesting a kinship between the Ammonites and Israelites. The name occurred frequently in the ancient Near East from the middle of the second millennium on. One form was found in Assyrian inscriptions; other forms are seen in Ugaritic texts of the 15th century <span>BC<\/span>, in the Mari texts, in the Amarna tablets, and in the Alalakh tablets.<\/p>\n<p>The Ammonites originated in the southern Transjordan region about the beginning of the second millennium <span>BC<\/span>. Though these people were of mixed ancestry, the languages they spoke were closely related to Hebrew. Ammonite was written in the old Canaanite-Phoenician script, which could probably be read and understood by Israelites. Ammonites intermarried with Hebrews (1 Kgs 14:21, 31; 2 Chr 12:13), and their personal names reflected early Arabic influences.<\/p>\n<p>In language, ethnic background, and physical characteristics the Ammonites were difficult to distinguish from Amorites and were probably closely related. Both may have entered the land at about the same time, for when Joshua led the Israelites into Canaan, both the Ammonite kingdom and the Amorite kingdom of Heshbon were already well established.<\/p>\n<p>The OT states that the territory of Ammon was once occupied by a race of giants called Rephaim or Zamzummim, about whom almost nothing is known (Dt 2:20-21; “Zuzim,” Gn 14:5). The Genesis Apocryphon found among the Dead Sea Scrolls mentions them as one of the people defeated by the alliance of four kings (Gn 14:1, 5). The expedition of Chedorlaomer, king of Elam (Gn 14), broke the power of those giants and probably made the occupation of the land by Esau, Ammon, and Moab much easier. King Og was “of the remnant of the Rephaim” known to the Ammonites (Dt 3:11). His bed was evidently an object of veneration because of its unusual size.<\/p>\n<p>When the Israelites arrived at Kadesh, they encountered the well-organized kingdom of Edom but were refused permission to pass through Edomite territory (Nm 20:14-21). They journeyed northward to Ammonite country, which was then occupied by the Amorite king Sihon. He also refused them permission to pass through his land, but the Israelites defeated him in battle and occupied his country (Nm 21:21-24). They were instructed by God through Moses not to try to occupy Ammonite territory, as it had already been given to the descendants of Lot (Dt 2:19, 37).<\/p>\n<p>Continuing northward, the Israelites defeated King Og of Bashan (Dt 3:1-11), then went down to the Jordan Valley, where they camped on the plains of Moab. There Balak, king of Moab, hired a soothsayer, Balaam, to pronounce a curse on the Israelites, but Balaam pronounced a blessing each time instead (Nm 22–24). For supporting the Moabites in their actions, the Ammonites were excluded from the congregation of the Lord to the tenth generation (Dt 23:3; Neh 13:1-2).<\/p>\n<p>The Israelite tribes of Gad and Reuben and the half-tribe of Manasseh were attracted to the fertile Transjordan region that had belonged to the Amorites and Bashan and decided to settle there on the Ammonite frontier (Nm 32; Dt 3:16; Jos 13:8-32). Subsequently they built an altar at the Jordan River, which the other tribes at first interpreted as an act of rebellion in that they appeared to be establishing a rival place of worship (Jos 22:10-34).<\/p>\n<p>Before the Israelite conquest of Canaan, the Ammonites evidently had not attained the same level of political organization and settled life as the neighboring Moabites and Edomites. Even as late as the seventh century <span>BC<\/span> the nation was essentially nomadic. Shortly after Israel settled in Canaan, the Ammonites allied with the Moabites and Amalekites when King Eglon of Moab tried to regain former Moabite territory at the north end of the Dead Sea (Jgs 3:12-13).<\/p>\n<p>By the end of the 12th century <span>BC<\/span> the Israelites, then securely established in the land of Canaan, angered God by their worship of the deities of the Syrians, Sidonians, Moabites, Ammonites, and Philistines (Jgs 10:6). The Ammonites, in their first recorded political expansion, launched an attack against Israel and were able to establish themselves in Gilead (Jgs 10:7-8). They then crossed the Jordan and attacked the tribes of Judah, Benjamin, and Ephraim (Jgs 10:9). In desperation the elders of Gilead turned for help to Jephthah, a social outcast but an able military leader (Jgs 11:1-11). He defeated the Ammonites so decisively that it was unnecessary for him to wage further campaigns against Ammonite settlements west of the Jordan (Jgs 11:12-33).<\/p>\n<p>Near the end of the 11th century an Ammonite king named Nahash came to power, determined to reestablish Ammonite dominion over Israelite settlements in Transjordan. He launched an aggressive military campaign around 1020 <span>BC<\/span> that took him as far north as Jabesh-gilead. The inhabitants of the town were willing to surrender to him but delayed their surrender to appeal for help from Saul, the recently consecrated Israelite king. Saul quickly organized an army and decisively defeated the Ammonites (1 Sm 11:1-11). The victory ensured freedom from Ammonite domination in the Jordan Valley for several centuries, although later in his reign Saul was forced to fight further battles with the enemies of Israel, including Ammonites (1 Sm 14:47-48).<\/p>\n<p>When David became king, he took silver and gold from the Ammonites, Philistines, and Amalekites, either as spoils or as tribute (2 Sm 8:11-12; 1 Chr 18:11). Soon thereafter, David sent Joab at the head of a strong army to devastate the Ammonite countryside and besiege the capital city of Rabbah (2 Sm 11:1; 1 Chr 20:2). The siege lasted many months, but Joab weakened the city and David then completed its capture (2 Sm 12:26-29). In a ceremony of capitulation the Ammonite king’s massive golden crown was placed on David’s head (2 Sm 12:30; 1 Chr 20:1). The conquered city was plundered, and its inhabitants were enslaved. Other Ammonite cities were taken, and the nation was added to the growing number of vassal states of Israel (2 Sm 12:31; 1 Chr 20:3). David appointed a governor over the Ammonites from the Ammonite royal family. Shobi, another son of Nahash (and therefore Hanun’s brother), became ruler of the Ammonites and aided David during his flight from Absalom’s rebellion (2 Sm 17:27). One of David’s best warriors was an Ammonite (2 Sm 23:37).<\/p>\n<p>Ammonite relations with Israel remained generally peaceful during the reign of Solomon, David’s successor, with the Ammonites undoubtedly sharing in the prosperity and wealth of that period. After the death of Solomon, the kingdom split apart under Rehoboam and was further weakened by a campaign of Shishak, king of Egypt, that swept through Palestine and also through Ammonite territory. Taking advantage of the situation, the Ammonites declared their independence from Israel and Judah. The Ammonites joined the Moabites and Meunites to make war against King Jehoshaphat of Judah (reigning 871–848 <span>BC<\/span>). In fear, Jehoshaphat sought help from God in prayer (2 Chr 20:1-12). The Ammonites and their allies began fighting among themselves and destroyed each other, leaving behind great spoils for Jehoshaphat and his people—which took three days to be carried away (2 Chr 20:22-25). Eventually the Ammonites recovered, so that by the end of the seventh century <span>BC<\/span>, Ammon had again become completely independent and was the dominant state of south Transjordan. Ammonite independence was short, however, for in 599 <span>BC<\/span>, according to the Babylonian Chronicle, Babylonian king Nebuchadnezzar led his troops into Syria and began raiding southern Palestine. In 593 <span>BC<\/span>, the Ammonites met in Jerusalem with King Zedekiah of Judah and representatives from Edom, Moab, Tyre, and Sidon in a conspiracy to rebel against Babylon (Jer 27:1-3). The prophet Jeremiah warned them that God would cause their plan to fail (Jer 27:4-22). Nebuchadnezzar sent an army to crush the rebellion and attacked Jerusalem, which he destroyed after a lengthy and bitter siege (586 <span>BC<\/span>), deporting many Jews to Babylonia. Ammon was not immediately invaded, however, and many Judeans sought refuge there (Jer 40:11), including a man named Ishmael (Jer 40:13-16). Ishmael plotted with Baalis, king of Ammon, to assassinate Gedaliah, whom Nebuchadnezzar had appointed governor over Judea, now reduced to a province of Babylonia. After carrying out the assassination, Ishmael escaped to Ammon (Jer 41:1-15). Nebuchadnezzar then sent troops that sacked Rabbah and took captive many of the Ammonites. Though the city was not destroyed, the destruction of the countryside was thorough. In the third century <span>BC<\/span>, Arab invaders poured in and destroyed the remaining organized political structure, thus marking the end of Ammon as a semi-independent state.<\/p>","content_en":"<h3>AMMON, AMMONITES<\/h3>\n<p>A Semitic people who occupied a fertile area northeast of Moab in Transjordan between the Arnon and Jabbok Rivers and extending eastward to the Syrian Desert. The chief city was Rabbah (Rabbath-ammon), modern Amman, capital of Jordan.<\/p>\n<p>The Ammonites traced their ancestry to the younger daughter of Lot (Gn 19:38). Their name in Hebrew originally meant “son of my paternal clan,” preserving the remembrance of an actual clan and personal name, and suggesting a kinship between the Ammonites and Israelites. The name occurred frequently in the ancient Near East from the middle of the second millennium on. One form was found in Assyrian inscriptions; other forms are seen in Ugaritic texts of the 15th century <span>BC<\/span>, in the Mari texts, in the Amarna tablets, and in the Alalakh tablets.<\/p>\n<p>The Ammonites originated in the southern Transjordan region about the beginning of the second millennium <span>BC<\/span>. Though these people were of mixed ancestry, the languages they spoke were closely related to Hebrew. Ammonite was written in the old Canaanite-Phoenician script, which could probably be read and understood by Israelites. Ammonites intermarried with Hebrews (1 Kgs 14:21, 31; 2 Chr 12:13), and their personal names reflected early Arabic influences.<\/p>\n<p>In language, ethnic background, and physical characteristics the Ammonites were difficult to distinguish from Amorites and were probably closely related. Both may have entered the land at about the same time, for when Joshua led the Israelites into Canaan, both the Ammonite kingdom and the Amorite kingdom of Heshbon were already well established.<\/p>\n<p>The OT states that the territory of Ammon was once occupied by a race of giants called Rephaim or Zamzummim, about whom almost nothing is known (Dt 2:20-21; “Zuzim,” Gn 14:5). The Genesis Apocryphon found among the Dead Sea Scrolls mentions them as one of the people defeated by the alliance of four kings (Gn 14:1, 5). The expedition of Chedorlaomer, king of Elam (Gn 14), broke the power of those giants and probably made the occupation of the land by Esau, Ammon, and Moab much easier. King Og was “of the remnant of the Rephaim” known to the Ammonites (Dt 3:11). His bed was evidently an object of veneration because of its unusual size.<\/p>\n<p>When the Israelites arrived at Kadesh, they encountered the well-organized kingdom of Edom but were refused permission to pass through Edomite territory (Nm 20:14-21). They journeyed northward to Ammonite country, which was then occupied by the Amorite king Sihon. He also refused them permission to pass through his land, but the Israelites defeated him in battle and occupied his country (Nm 21:21-24). They were instructed by God through Moses not to try to occupy Ammonite territory, as it had already been given to the descendants of Lot (Dt 2:19, 37).<\/p>\n<p>Continuing northward, the Israelites defeated King Og of Bashan (Dt 3:1-11), then went down to the Jordan Valley, where they camped on the plains of Moab. There Balak, king of Moab, hired a soothsayer, Balaam, to pronounce a curse on the Israelites, but Balaam pronounced a blessing each time instead (Nm 22–24). For supporting the Moabites in their actions, the Ammonites were excluded from the congregation of the Lord to the tenth generation (Dt 23:3; Neh 13:1-2).<\/p>\n<p>The Israelite tribes of Gad and Reuben and the half-tribe of Manasseh were attracted to the fertile Transjordan region that had belonged to the Amorites and Bashan and decided to settle there on the Ammonite frontier (Nm 32; Dt 3:16; Jos 13:8-32). Subsequently they built an altar at the Jordan River, which the other tribes at first interpreted as an act of rebellion in that they appeared to be establishing a rival place of worship (Jos 22:10-34).<\/p>\n<p>Before the Israelite conquest of Canaan, the Ammonites evidently had not attained the same level of political organization and settled life as the neighboring Moabites and Edomites. Even as late as the seventh century <span>BC<\/span> the nation was essentially nomadic. Shortly after Israel settled in Canaan, the Ammonites allied with the Moabites and Amalekites when King Eglon of Moab tried to regain former Moabite territory at the north end of the Dead Sea (Jgs 3:12-13).<\/p>\n<p>By the end of the 12th century <span>BC<\/span> the Israelites, then securely established in the land of Canaan, angered God by their worship of the deities of the Syrians, Sidonians, Moabites, Ammonites, and Philistines (Jgs 10:6). The Ammonites, in their first recorded political expansion, launched an attack against Israel and were able to establish themselves in Gilead (Jgs 10:7-8). They then crossed the Jordan and attacked the tribes of Judah, Benjamin, and Ephraim (Jgs 10:9). In desperation the elders of Gilead turned for help to Jephthah, a social outcast but an able military leader (Jgs 11:1-11). He defeated the Ammonites so decisively that it was unnecessary for him to wage further campaigns against Ammonite settlements west of the Jordan (Jgs 11:12-33).<\/p>\n<p>Near the end of the 11th century an Ammonite king named Nahash came to power, determined to reestablish Ammonite dominion over Israelite settlements in Transjordan. He launched an aggressive military campaign around 1020 <span>BC<\/span> that took him as far north as Jabesh-gilead. The inhabitants of the town were willing to surrender to him but delayed their surrender to appeal for help from Saul, the recently consecrated Israelite king. Saul quickly organized an army and decisively defeated the Ammonites (1 Sm 11:1-11). The victory ensured freedom from Ammonite domination in the Jordan Valley for several centuries, although later in his reign Saul was forced to fight further battles with the enemies of Israel, including Ammonites (1 Sm 14:47-48).<\/p>\n<p>When David became king, he took silver and gold from the Ammonites, Philistines, and Amalekites, either as spoils or as tribute (2 Sm 8:11-12; 1 Chr 18:11). Soon thereafter, David sent Joab at the head of a strong army to devastate the Ammonite countryside and besiege the capital city of Rabbah (2 Sm 11:1; 1 Chr 20:2). The siege lasted many months, but Joab weakened the city and David then completed its capture (2 Sm 12:26-29). In a ceremony of capitulation the Ammonite king’s massive golden crown was placed on David’s head (2 Sm 12:30; 1 Chr 20:1). The conquered city was plundered, and its inhabitants were enslaved. Other Ammonite cities were taken, and the nation was added to the growing number of vassal states of Israel (2 Sm 12:31; 1 Chr 20:3). David appointed a governor over the Ammonites from the Ammonite royal family. Shobi, another son of Nahash (and therefore Hanun’s brother), became ruler of the Ammonites and aided David during his flight from Absalom’s rebellion (2 Sm 17:27). One of David’s best warriors was an Ammonite (2 Sm 23:37).<\/p>\n<p>Ammonite relations with Israel remained generally peaceful during the reign of Solomon, David’s successor, with the Ammonites undoubtedly sharing in the prosperity and wealth of that period. After the death of Solomon, the kingdom split apart under Rehoboam and was further weakened by a campaign of Shishak, king of Egypt, that swept through Palestine and also through Ammonite territory. Taking advantage of the situation, the Ammonites declared their independence from Israel and Judah. The Ammonites joined the Moabites and Meunites to make war against King Jehoshaphat of Judah (reigning 871–848 <span>BC<\/span>). In fear, Jehoshaphat sought help from God in prayer (2 Chr 20:1-12). The Ammonites and their allies began fighting among themselves and destroyed each other, leaving behind great spoils for Jehoshaphat and his people—which took three days to be carried away (2 Chr 20:22-25). Eventually the Ammonites recovered, so that by the end of the seventh century <span>BC<\/span>, Ammon had again become completely independent and was the dominant state of south Transjordan. Ammonite independence was short, however, for in 599 <span>BC<\/span>, according to the Babylonian Chronicle, Babylonian king Nebuchadnezzar led his troops into Syria and began raiding southern Palestine. In 593 <span>BC<\/span>, the Ammonites met in Jerusalem with King Zedekiah of Judah and representatives from Edom, Moab, Tyre, and Sidon in a conspiracy to rebel against Babylon (Jer 27:1-3). The prophet Jeremiah warned them that God would cause their plan to fail (Jer 27:4-22). Nebuchadnezzar sent an army to crush the rebellion and attacked Jerusalem, which he destroyed after a lengthy and bitter siege (586 <span>BC<\/span>), deporting many Jews to Babylonia. Ammon was not immediately invaded, however, and many Judeans sought refuge there (Jer 40:11), including a man named Ishmael (Jer 40:13-16). Ishmael plotted with Baalis, king of Ammon, to assassinate Gedaliah, whom Nebuchadnezzar had appointed governor over Judea, now reduced to a province of Babylonia. After carrying out the assassination, Ishmael escaped to Ammon (Jer 41:1-15). Nebuchadnezzar then sent troops that sacked Rabbah and took captive many of the Ammonites. Though the city was not destroyed, the destruction of the countryside was thorough. In the third century <span>BC<\/span>, Arab invaders poured in and destroyed the remaining organized political structure, thus marking the end of Ammon as a semi-independent state.<\/p>","summary_ro":"AMMON, AMMONITES A Semitic people who occupied a fertile area northeast of Moab in Transjordan between the Arnon and Jabbok Rivers and extending eastward to the Syrian Desert. The chief city was Rabbah (Rabbath-ammon), modern Amman, capital of Jordan. The Ammonites traced their ancestry to the younger daughter of Lot (Gn 19:38). Their name in Hebrew originally meant “son of my paternal clan,” preserving the remembrance of an actual clan and personal name, and suggesting a kinship between the ...","summary_en":"AMMON, AMMONITES A Semitic people who occupied a fertile area northeast of Moab in Transjordan between the Arnon and Jabbok Rivers and extending eastward to the Syrian Desert. The chief city was Rabbah (Rabbath-ammon), modern Amman, capital of Jordan. The Ammonites traced their ancestry to the younger daughter of Lot (Gn 19:38). Their name in Hebrew originally meant “son of my paternal clan,” preserving the remembrance of an actual clan and personal name, and suggesting a kinship between the ...","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false},{"id":3008,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Ashtaroth, Ashterathite*","title_en":"Ashtaroth, Ashterathite*","content_ro":"<h3>ASHTAROTH, ASHTERATHITE*<\/h3>\n<p>Town of Bashan, named along with Edrei as the home of King Og (Dt 1:4; Jos 9:10; 12:4; 13:12, 31). Ashtaroth is the plural form of Ashtoreth, the name of the Canaanite fertility goddess who was worshiped there. After Og was defeated by the Israelites (Dt 3:1-11), Moses gave Ashtaroth to the half-tribe of Manasseh (Jos 13:12, 31; Dt 3:13). Later, it became a Levitical city inhabited by the Gershonites (1 Chr 6:71). Ashteroth-karnaim (Gn 14:5) is probably the same town as Ashtaroth. Its location is usually identified with Tell Ashtarah, 21 miles (34 kilometers) east of the Sea of Galilee. In 1 Chronicles 11:44 one of David’s mighty men, Uzzia, is called an Ashterathite.<\/p>","content_en":"<h3>ASHTAROTH, ASHTERATHITE*<\/h3>\n<p>Town of Bashan, named along with Edrei as the home of King Og (Dt 1:4; Jos 9:10; 12:4; 13:12, 31). Ashtaroth is the plural form of Ashtoreth, the name of the Canaanite fertility goddess who was worshiped there. After Og was defeated by the Israelites (Dt 3:1-11), Moses gave Ashtaroth to the half-tribe of Manasseh (Jos 13:12, 31; Dt 3:13). Later, it became a Levitical city inhabited by the Gershonites (1 Chr 6:71). Ashteroth-karnaim (Gn 14:5) is probably the same town as Ashtaroth. Its location is usually identified with Tell Ashtarah, 21 miles (34 kilometers) east of the Sea of Galilee. In 1 Chronicles 11:44 one of David’s mighty men, Uzzia, is called an Ashterathite.<\/p>","summary_ro":"ASHTAROTH, ASHTERATHITE* Town of Bashan, named along with Edrei as the home of King Og (Dt 1:4; Jos 9:10; 12:4; 13:12, 31). Ashtaroth is the plural form of Ashtoreth, the name of the Canaanite fertility goddess who was worshiped there. After Og was defeated by the Israelites (Dt 3:1-11), Moses gave Ashtaroth to the half-tribe of Manasseh (Jos 13:12, 31; Dt 3:13). Later, it became a Levitical city inhabited by the Gershonites (1 Chr 6:71). Ashteroth-karnaim (Gn 14:5) is probably the same town ...","summary_en":"ASHTAROTH, ASHTERATHITE* Town of Bashan, named along with Edrei as the home of King Og (Dt 1:4; Jos 9:10; 12:4; 13:12, 31). Ashtaroth is the plural form of Ashtoreth, the name of the Canaanite fertility goddess who was worshiped there. After Og was defeated by the Israelites (Dt 3:1-11), Moses gave Ashtaroth to the half-tribe of Manasseh (Jos 13:12, 31; Dt 3:13). Later, it became a Levitical city inhabited by the Gershonites (1 Chr 6:71). Ashteroth-karnaim (Gn 14:5) is probably the same town ...","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false},{"id":10131,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Edrei","title_en":"Edrei","content_ro":"<h3>EDREI<\/h3>\n<li>1. City of residence for Og, king of Bashan (Dt 1:4; 3:10; Jos 12:4; 13:12). It was located on the southern branch of the Harmuk River, which was the southern border of Bashan. At this strategic point Og could look over the neighboring region for invaders from the south or from the east, where the land turned into a desert. At Edrei, Moses was able to defeat Og before destroying the city (Nm 21:33-35; Dt 3:1-6). The territory was allotted to the Machirites, the eastern clan of the tribe of Manasseh (Jos 13:31). The modern site for Edrei seems to be Derba, a town of 5,000 in Syria. Many important remains from antiquity survive in this town, including shops, cisterns, streets, and underground caves.<\/li>\n<li>2. Fortified city allotted to Naphtali (Jos 19:37). It was near Kedesh, and may possibly be identified with the modern Tell Khureibeh.<\/li>","content_en":"<h3>EDREI<\/h3>\n<li>1. City of residence for Og, king of Bashan (Dt 1:4; 3:10; Jos 12:4; 13:12). It was located on the southern branch of the Harmuk River, which was the southern border of Bashan. At this strategic point Og could look over the neighboring region for invaders from the south or from the east, where the land turned into a desert. At Edrei, Moses was able to defeat Og before destroying the city (Nm 21:33-35; Dt 3:1-6). The territory was allotted to the Machirites, the eastern clan of the tribe of Manasseh (Jos 13:31). The modern site for Edrei seems to be Derba, a town of 5,000 in Syria. Many important remains from antiquity survive in this town, including shops, cisterns, streets, and underground caves.<\/li>\n<li>2. Fortified city allotted to Naphtali (Jos 19:37). It was near Kedesh, and may possibly be identified with the modern Tell Khureibeh.<\/li>","summary_ro":"EDREI 1. City of residence for Og, king of Bashan (Dt 1:4; 3:10; Jos 12:4; 13:12). It was located on the southern branch of the Harmuk River, which was the southern border of Bashan. At this strategic point Og could look over the neighboring region for invaders from the south or from the east, where the land turned into a desert. At Edrei, Moses was able to defeat Og before destroying the city (Nm 21:33-35; Dt 3:1-6). The territory was allotted to the Machirites, the eastern clan of the tribe...","summary_en":"EDREI 1. City of residence for Og, king of Bashan (Dt 1:4; 3:10; Jos 12:4; 13:12). It was located on the southern branch of the Harmuk River, which was the southern border of Bashan. At this strategic point Og could look over the neighboring region for invaders from the south or from the east, where the land turned into a desert. At Edrei, Moses was able to defeat Og before destroying the city (Nm 21:33-35; Dt 3:1-6). The territory was allotted to the Machirites, the eastern clan of the tribe...","source":"Articles\/E.xml","external_url":null,"has_map":false,"has_picture":false},{"id":18185,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Jabbok","title_en":"Jabbok","content_ro":"<h3>JABBOK<\/h3>\n<p>Eastern tributary of the Jordan, the modern Nahr ez-Zerqa or Blue River. Its source is a spring near Amman, capital of modern Jordan (the Decapolis town of Philadelphia in Hellenistic times). From its source the Jabbok loops northeast before swinging west and cutting a valley that, characteristic of the east Jordan tributary streams, deepens into a canyon. It emerges from this ravine near Tell Deir Alla, which may be the ancient Succoth, quiets its flow, and joins the Jordan at ed-Damiyeh, the ancient Adam, some 15 miles (24 kilometers) north of the Dead Sea. The Jabbok ranks next to the Yarmuk, its more northerly companion stream, in the extent of its watershed, a region of well-watered territory blessed with an average rainfall of some 30 inches (76 centimeters) per year. The Jabbok has a fast, strong, perennial flow; over a large portion of its 60-mile (96.5-kilometer) course, the stream averages an 80-foot (24.4-meter) drop over each mile. The loop of the river north of Amman (biblical Rabbah) was an Ammonite frontier (Nm 21:24). The river separated the kingdoms of Sihon and Og (Jgs 11:19-22; cf. Dt 3:1-2, 8-10), land in Gilead that was later divided among the tribes of Gad, Reuben, and the half-tribe of Manasseh (Dt 3:12, 16; Jos 12:2-6).<\/p>\n<p><em>See also<\/em> Jordan River.<\/p>","content_en":"<h3>JABBOK<\/h3>\n<p>Eastern tributary of the Jordan, the modern Nahr ez-Zerqa or Blue River. Its source is a spring near Amman, capital of modern Jordan (the Decapolis town of Philadelphia in Hellenistic times). From its source the Jabbok loops northeast before swinging west and cutting a valley that, characteristic of the east Jordan tributary streams, deepens into a canyon. It emerges from this ravine near Tell Deir Alla, which may be the ancient Succoth, quiets its flow, and joins the Jordan at ed-Damiyeh, the ancient Adam, some 15 miles (24 kilometers) north of the Dead Sea. The Jabbok ranks next to the Yarmuk, its more northerly companion stream, in the extent of its watershed, a region of well-watered territory blessed with an average rainfall of some 30 inches (76 centimeters) per year. The Jabbok has a fast, strong, perennial flow; over a large portion of its 60-mile (96.5-kilometer) course, the stream averages an 80-foot (24.4-meter) drop over each mile. The loop of the river north of Amman (biblical Rabbah) was an Ammonite frontier (Nm 21:24). The river separated the kingdoms of Sihon and Og (Jgs 11:19-22; cf. Dt 3:1-2, 8-10), land in Gilead that was later divided among the tribes of Gad, Reuben, and the half-tribe of Manasseh (Dt 3:12, 16; Jos 12:2-6).<\/p>\n<p><em>See also<\/em> Jordan River.<\/p>","summary_ro":"JABBOK Eastern tributary of the Jordan, the modern Nahr ez-Zerqa or Blue River. Its source is a spring near Amman, capital of modern Jordan (the Decapolis town of Philadelphia in Hellenistic times). From its source the Jabbok loops northeast before swinging west and cutting a valley that, characteristic of the east Jordan tributary streams, deepens into a canyon. It emerges from this ravine near Tell Deir Alla, which may be the ancient Succoth, quiets its flow, and joins the Jordan at ed-Dami...","summary_en":"JABBOK Eastern tributary of the Jordan, the modern Nahr ez-Zerqa or Blue River. Its source is a spring near Amman, capital of modern Jordan (the Decapolis town of Philadelphia in Hellenistic times). From its source the Jabbok loops northeast before swinging west and cutting a valley that, characteristic of the east Jordan tributary streams, deepens into a canyon. It emerges from this ravine near Tell Deir Alla, which may be the ancient Succoth, quiets its flow, and joins the Jordan at ed-Dami...","source":"Articles\/J.xml","external_url":null,"has_map":false,"has_picture":false},{"id":22113,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Highway*, King’s","title_en":"Highway*, King’s","content_ro":"<h3>KING’S HIGHWAY*<\/h3>\n<p>The road running north-south across the Transjordanian plateau. It appears in the OT only twice in requests by the Israelites to use this road when passing through Edom (Nm 20:17) and the Amorite kingdom of Heshbon (21:22). The route may also be called simply “the highway” (20:19). The northern segment is called “the way of Bashan” (Nm 21:33; Dt 3:1).<\/p>\n<p>This highway connected Damascus with the caravan route running through the Hijaz down to southern Arabia and the rich sources of spices, perfumes, and other exotic products (1 Kgs 10:2; Ez 27:22). Control over it was a key factor in the geopolitics of Israel and its rivals.<\/p>\n<p>The local topography limits the possible lines of march to two parallel routes. A double watershed exists the full length of the Transjordanian plateau. One is created by the shorter streams that bisect the mountains from east to west; they leave a watershed about 13 to 16 miles (21 to 26 kilometers) east of the Jordan Valley. The larger streams, the Yarmuk, Jabbok, Arnon, and Zered, begin some 25 to 30 miles (40 to 48 kilometers) to the east, usually running north before curving westward. The route bypassing them on the east must follow the fringes of the north Arabian Desert. Though the latter has an easier course to follow, it passes fewer good water sources and settlements where supplies could be obtained. The former, on the western watershed, had ample water and was lined with major towns; however, the caravans had to negotiate the steep canyons of the four large wadis.<\/p>\n<p>The earliest record of movement along this route is in Genesis 14. The four kings went from Ashtaroth, the capital of Bashan, to Ham in northern Gilead, then to Shaveh-kiriathaim on the Moabite plateau, and finally to Mt Seir as far as El-paran. The patriarchs probably always came this way when traveling to Canaan; Jacob came through Gilead (Gn 31:21) and established a base at Succoth before crossing the Jordan to Canaan (33:17).<\/p>","content_en":"<h3>KING’S HIGHWAY*<\/h3>\n<p>The road running north-south across the Transjordanian plateau. It appears in the OT only twice in requests by the Israelites to use this road when passing through Edom (Nm 20:17) and the Amorite kingdom of Heshbon (21:22). The route may also be called simply “the highway” (20:19). The northern segment is called “the way of Bashan” (Nm 21:33; Dt 3:1).<\/p>\n<p>This highway connected Damascus with the caravan route running through the Hijaz down to southern Arabia and the rich sources of spices, perfumes, and other exotic products (1 Kgs 10:2; Ez 27:22). Control over it was a key factor in the geopolitics of Israel and its rivals.<\/p>\n<p>The local topography limits the possible lines of march to two parallel routes. A double watershed exists the full length of the Transjordanian plateau. One is created by the shorter streams that bisect the mountains from east to west; they leave a watershed about 13 to 16 miles (21 to 26 kilometers) east of the Jordan Valley. The larger streams, the Yarmuk, Jabbok, Arnon, and Zered, begin some 25 to 30 miles (40 to 48 kilometers) to the east, usually running north before curving westward. The route bypassing them on the east must follow the fringes of the north Arabian Desert. Though the latter has an easier course to follow, it passes fewer good water sources and settlements where supplies could be obtained. The former, on the western watershed, had ample water and was lined with major towns; however, the caravans had to negotiate the steep canyons of the four large wadis.<\/p>\n<p>The earliest record of movement along this route is in Genesis 14. The four kings went from Ashtaroth, the capital of Bashan, to Ham in northern Gilead, then to Shaveh-kiriathaim on the Moabite plateau, and finally to Mt Seir as far as El-paran. The patriarchs probably always came this way when traveling to Canaan; Jacob came through Gilead (Gn 31:21) and established a base at Succoth before crossing the Jordan to Canaan (33:17).<\/p>","summary_ro":"KING’S HIGHWAY* The road running north-south across the Transjordanian plateau. It appears in the OT only twice in requests by the Israelites to use this road when passing through Edom (Nm 20:17) and the Amorite kingdom of Heshbon (21:22). The route may also be called simply “the highway” (20:19). The northern segment is called “the way of Bashan” (Nm 21:33; Dt 3:1). This highway connected Damascus with the caravan route running through the Hijaz down to southern Arabia and the rich sources o...","summary_en":"KING’S HIGHWAY* The road running north-south across the Transjordanian plateau. It appears in the OT only twice in requests by the Israelites to use this road when passing through Edom (Nm 20:17) and the Amorite kingdom of Heshbon (21:22). The route may also be called simply “the highway” (20:19). The northern segment is called “the way of Bashan” (Nm 21:33; Dt 3:1). This highway connected Damascus with the caravan route running through the Hijaz down to southern Arabia and the rich sources o...","source":"Articles\/K.xml","external_url":null,"has_map":false,"has_picture":false},{"id":24237,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Tribe of Manasseh","title_en":"Tribe of Manasseh","content_ro":"<h3>MANASSEH, Tribe of<\/h3>\n<p>Geographically, the largest of the 12 tribes of Israel, and unique in having two territories, a half-tribe in each. Isolated from each other by the Jordan River valley, they developed separately. The half-tribe west of the Jordan was more important, both in OT and NT times, because it was the main tribe of the northern kingdom of Israel (931–722 <span>BC<\/span>) and one of the main ancestral stocks of the Samaritans.<\/p>\n<p class=\"h2\" id=\"EarlyHistory\">Early History<\/p>\n<h5>Its Roots<\/h5>\n<p>Its families traced their origins back to Joseph’s elder son Manasseh, to Manasseh’s son Makir or grandson Gilead, or to later descendants such as Zelophehad and Jair. A fair harmony can be constructed from the biblical genealogical data in Gn 48:5-6; Nm 26:28-34; Jos 17:1-3; 1 Chr 2:21-23; and 7:14-19, a text corrupted by several copyists’ errors. The mention of Asriel in 1 Chronicles 7:14 seems to be a copyist’s mistake; otherwise, the accounts are capable of being reconciled, even if each list preserved different data and none is complete in itself.<\/p>\n<h5>Its Size<\/h5>\n<p>One year after the exodus, Manasseh had the smallest army, according to Moses’ first census (Nm 1:34-35). On the eve of the conquest of Canaan, after wandering 38 years in the Sinai wilderness and then conquering Transjordan, it had the sixth largest fighting force, according to a second census (Nm 26:28-34)—52,700 men.<\/p>\n<h5>Its First Settlements<\/h5>\n<p>The soldiers of the eastern half-tribe of Manasseh settled their families in Gilead, which they captured under Moses’ leadership from the Amorite king Og (Nm 21:32-35; 32:39-42; Dt 3:1-15). Then, under Joshua, they crossed the Jordan to help the other tribes conquer Canaan (Nm 32:1-32; Jos 1:12-18). Subsequently, the western half-tribe received its allotment and began to settle in the central hill country (Jos 16:1-9; ch 17). After the remaining tribes received their shares of land, the army from the eastern half-tribe returned home (22:1-9). En route to their families in Gilead, they helped to build an altar by the Jordan River. This act was intended to preserve national unity, but it nearly started a civil war (vv 10-34).<\/p>\n<p class=\"h2\" id=\"TheEasternHalf-Tribe\">The Eastern Half-Tribe<\/p>\n<h5>Its Territory<\/h5>\n<p>Moses allotted the eastern half-tribe nearly 3,000 square miles (7,770 square kilometers) of territory in three geographical regions (northern Gilead, Bashan, and Mt Hermon), but it succeeded in controlling only about 800 square miles (2,072 square kilometers)—the half of Gilead north of the Jabbok River (and south of the Yarmuk River)—despite successful initial conquests (Nm 32:39-42; Dt 3:12-15; Jos 13:8-13) and gradual northern expansion much later (1 Chr 5:23).<\/p>\n<p>The territory occupied was mostly a high plateau with a mountainous center. It was watered well by rains in winter and by a heavy dew in summer. Olive trees, grapevines, and wheat thrived, and goats and sheep could find adequate pasture on the eastern slopes, which merged gradually into the desert to the east.<\/p>\n<h5>People and Places<\/h5>\n<p>Prominent citizens of the eastern half-tribe included the “judges” Jair and Jephthah (Jgs 10:3-5; 11:6-12) and David’s benefactor Barzillai (2 Sm 19:31-39). Principal cities were Jabeth-gilead and Ramoth-gilead, a city of refuge and a Levitical city, respectively (originally in Gad—Jos 20:8; 21:38).<\/p>\n<p>The eastern territory was usually called simply “the half-tribe of Manasseh,” until David (c. 1000–961 <span>BC<\/span>) made it an administrative district (1 Chr 27:21). Solomon (970–930 <span>BC<\/span>) divided and incorporated it into two new districts (1 Kgs 4:13-14). Under Jeroboam I (930–909 <span>BC<\/span>), it joined, on equal terms, with eight other tribes and with the western half-tribe, to form a confederacy of ten tribes—the northern kingdom of Israel—in 930 <span>BC<\/span>. Syria and Assyria both held eastern Manasseh temporarily, in the ninth and eighth centuries <span>BC<\/span> (cf. 2 Kgs 10:32-33; 13:7 with 14:25; and 2 Kgs 15:29 with 2 Chr 34:6-7). King Tiglath-pileser III (745–727 <span>BC<\/span>) of Assyria invaded the area, conquered it, deported its people, and scattered them throughout his empire (1 Chr 5:26; cf. 2 Kgs 15:29) about ten years before the rest of the northern kingdom fell to the Assyrians in 722 <span>BC<\/span>. Most of the western Manassites who were left behind intermarried with the foreigners, began to worship pagan gods, and became ancestors of the Samaritans (2 Kgs 17:24-41). Subsequently, the region was known as Gilead. By NT times the region was partly in the Decapolis and partly in Perea.<\/p>","content_en":"<h3>MANASSEH, Tribe of<\/h3>\n<p>Geographically, the largest of the 12 tribes of Israel, and unique in having two territories, a half-tribe in each. Isolated from each other by the Jordan River valley, they developed separately. The half-tribe west of the Jordan was more important, both in OT and NT times, because it was the main tribe of the northern kingdom of Israel (931–722 <span>BC<\/span>) and one of the main ancestral stocks of the Samaritans.<\/p>\n<p class=\"h2\" id=\"EarlyHistory\">Early History<\/p>\n<h5>Its Roots<\/h5>\n<p>Its families traced their origins back to Joseph’s elder son Manasseh, to Manasseh’s son Makir or grandson Gilead, or to later descendants such as Zelophehad and Jair. A fair harmony can be constructed from the biblical genealogical data in Gn 48:5-6; Nm 26:28-34; Jos 17:1-3; 1 Chr 2:21-23; and 7:14-19, a text corrupted by several copyists’ errors. The mention of Asriel in 1 Chronicles 7:14 seems to be a copyist’s mistake; otherwise, the accounts are capable of being reconciled, even if each list preserved different data and none is complete in itself.<\/p>\n<h5>Its Size<\/h5>\n<p>One year after the exodus, Manasseh had the smallest army, according to Moses’ first census (Nm 1:34-35). On the eve of the conquest of Canaan, after wandering 38 years in the Sinai wilderness and then conquering Transjordan, it had the sixth largest fighting force, according to a second census (Nm 26:28-34)—52,700 men.<\/p>\n<h5>Its First Settlements<\/h5>\n<p>The soldiers of the eastern half-tribe of Manasseh settled their families in Gilead, which they captured under Moses’ leadership from the Amorite king Og (Nm 21:32-35; 32:39-42; Dt 3:1-15). Then, under Joshua, they crossed the Jordan to help the other tribes conquer Canaan (Nm 32:1-32; Jos 1:12-18). Subsequently, the western half-tribe received its allotment and began to settle in the central hill country (Jos 16:1-9; ch 17). After the remaining tribes received their shares of land, the army from the eastern half-tribe returned home (22:1-9). En route to their families in Gilead, they helped to build an altar by the Jordan River. This act was intended to preserve national unity, but it nearly started a civil war (vv 10-34).<\/p>\n<p class=\"h2\" id=\"TheEasternHalf-Tribe\">The Eastern Half-Tribe<\/p>\n<h5>Its Territory<\/h5>\n<p>Moses allotted the eastern half-tribe nearly 3,000 square miles (7,770 square kilometers) of territory in three geographical regions (northern Gilead, Bashan, and Mt Hermon), but it succeeded in controlling only about 800 square miles (2,072 square kilometers)—the half of Gilead north of the Jabbok River (and south of the Yarmuk River)—despite successful initial conquests (Nm 32:39-42; Dt 3:12-15; Jos 13:8-13) and gradual northern expansion much later (1 Chr 5:23).<\/p>\n<p>The territory occupied was mostly a high plateau with a mountainous center. It was watered well by rains in winter and by a heavy dew in summer. Olive trees, grapevines, and wheat thrived, and goats and sheep could find adequate pasture on the eastern slopes, which merged gradually into the desert to the east.<\/p>\n<h5>People and Places<\/h5>\n<p>Prominent citizens of the eastern half-tribe included the “judges” Jair and Jephthah (Jgs 10:3-5; 11:6-12) and David’s benefactor Barzillai (2 Sm 19:31-39). Principal cities were Jabeth-gilead and Ramoth-gilead, a city of refuge and a Levitical city, respectively (originally in Gad—Jos 20:8; 21:38).<\/p>\n<p>The eastern territory was usually called simply “the half-tribe of Manasseh,” until David (c. 1000–961 <span>BC<\/span>) made it an administrative district (1 Chr 27:21). Solomon (970–930 <span>BC<\/span>) divided and incorporated it into two new districts (1 Kgs 4:13-14). Under Jeroboam I (930–909 <span>BC<\/span>), it joined, on equal terms, with eight other tribes and with the western half-tribe, to form a confederacy of ten tribes—the northern kingdom of Israel—in 930 <span>BC<\/span>. Syria and Assyria both held eastern Manasseh temporarily, in the ninth and eighth centuries <span>BC<\/span> (cf. 2 Kgs 10:32-33; 13:7 with 14:25; and 2 Kgs 15:29 with 2 Chr 34:6-7). King Tiglath-pileser III (745–727 <span>BC<\/span>) of Assyria invaded the area, conquered it, deported its people, and scattered them throughout his empire (1 Chr 5:26; cf. 2 Kgs 15:29) about ten years before the rest of the northern kingdom fell to the Assyrians in 722 <span>BC<\/span>. Most of the western Manassites who were left behind intermarried with the foreigners, began to worship pagan gods, and became ancestors of the Samaritans (2 Kgs 17:24-41). Subsequently, the region was known as Gilead. By NT times the region was partly in the Decapolis and partly in Perea.<\/p>","summary_ro":"MANASSEH, Tribe of Geographically, the largest of the 12 tribes of Israel, and unique in having two territories, a half-tribe in each. Isolated from each other by the Jordan River valley, they developed separately. The half-tribe west of the Jordan was more important, both in OT and NT times, because it was the main tribe of the northern kingdom of Israel (931–722 BC) and one of the main ancestral stocks of the Samaritans. Early History Its Roots Its families traced their origins back to Jose...","summary_en":"MANASSEH, Tribe of Geographically, the largest of the 12 tribes of Israel, and unique in having two territories, a half-tribe in each. Isolated from each other by the Jordan River valley, they developed separately. The half-tribe west of the Jordan was more important, both in OT and NT times, because it was the main tribe of the northern kingdom of Israel (931–722 BC) and one of the main ancestral stocks of the Samaritans. Early History Its Roots Its families traced their origins back to Jose...","source":"Articles\/M.xml","external_url":null,"has_map":false,"has_picture":false},{"id":27801,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Book of Numbers","title_en":"Book of Numbers","content_ro":"<h3>NUMBERS, Book of<\/h3>\n<p>Fourth book of the English Bible. Its title is the English translation of the Latin Vulgate title, <em>Numeri.<\/em> The book takes this name from the fact that several rosters of various kinds are recorded in the book, specifically, the two army musters in chapters 1 and 26, the tribal camp and march arrangements in chapter 2, and the Levitical censuses in chapters 3 and 4.<\/p>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Background<\/p>\n<p>• Purpose<\/p>\n<p>• Content<\/p>\n<p>• Theological Teaching<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>The question of the authorship of Numbers is part of the larger question of the authorship of the Pentateuch. Until the appearance of the higher-critical documentary theories of the 19th century, the Mosaic authorship of the Pentateuch was almost universally held by both Jews and Christians alike. This time-honored tradition is supported by the Pentateuch itself (e.g., Ex 17:14; 24:4; 34:27; Nm 33:2; Dt 31:9, 24), the rest of the OT (e.g., Jos 23:6; Jgs 3:4; Mal 4:4), as well as Jesus’ teaching (e.g., Jn 5:46-47), and the rest of the NT (e.g., Acts 28:23; Rom 10:19; 1 Cor 9:9). Although discrepancies in the Pentateuch were widely and openly acknowledged, nevertheless Moses, the 15th-century <span>BC<\/span> lawgiver, was affirmed as the primary author of the Pentateuchal literature.<\/p>\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<h5>Sinai Peninsula<\/h5>\n<p>The historical background of Numbers begins primarily in the geographical region of the Sinai Peninsula of the mid-second millennium <span>BC<\/span>.<\/p>\n<p>The Sinai Peninsula is in the shape of an inverted triangle with the base on the north. It is approximately 240 miles (386.2 kilometers) long from north to south and 175 miles (281.6 kilometers) wide at the northern base, with an area of approximately 22,000 square miles (56,980 square kilometers). It is bounded on the north by the Mediterranean Sea and the southern border of Canaan, on the west by the Bitter Lakes and the Gulf of Suez, and on the east by the Arabah and the Gulf of Aqaba. Beginning in the north at the Mediterranean coast and moving south, for about 15 miles (24.1 kilometers) the soil is sandy. South of this coastal plain is a high plateau (Et-Tih) of gravel and limestone (about 2,500 feet, or 762 meters, above sea level), stretching south into the peninsula for approximately 150 miles (241.4 kilometers). Rising above the plateau at this point is a granite mountain formation with peaks up to 8,000 feet (2,438.4 meters) above sea level. In this mountainous region at the apex of the peninsular triangle, Jebel Musa (7,363 feet, or 2,244.2 meters, high), the traditional site where Israel camped before Mt Sinai and Moses received the law, rises above the plain.<\/p>\n<p>The peninsula itself is comprised of five wilderness areas. In the north and immediately east of the land of Goshen is the approximately 40-mile- or 64.4-kilometer-wide wilderness of Shur, which runs past the River of Egypt (Wadi el-Arish) to the region of Kadesh-barnea and northeast to Beersheba. East of this region is the wilderness of Zin, extending east from the wilderness of Shur to the southern tip of the Dead Sea. Kadesh-barnea is located on its southern border (Nm 20:1; 33:36). South of the wilderness of Shur is the wilderness of Etham, and east of this wilderness in the east-central region of Sinai is the great wilderness of Paran (Dt 1:19). Kadesh-barnea is on the northern border of this territory (Nm 13:26). In this area the Israelites spent 38 of their 40 years of wandering. Southwest of the wilderness of Paran, on the western slopes of the peninsula, not far from the granite mountains standing in the southern apex of the triangle, is the wilderness of Sin.<\/p>\n<p>While the region is generally desolate and barren, it is not impassable or incapable of sustaining travelers. Wells and springs dot both the western and eastern borders at reasonable distances from each other. The water table is fairly close to ground level, making the digging of wells possible (Nm 20:17; 21:16-18). The limestone rocks are also capable of holding great amounts of water (20:11). Vegetation is sparse except around the more permanent streams where vegetation and date palms flourish. The rainy season in winter is approximately 20 days. Quail (11:31-32) are known to migrate across the peninsula to Europe in the spring.<\/p>\n\n<h5>The Peoples Israel Confronted<\/h5>\n<h6>Amalekites and Canaanites (14:25, 43-45; 24:20)<\/h6>\n<p>The Amalekites were descendants of Amalek, son of Eliphaz and grandson of Esau (Gn 36:12, 16). They were generally a nomadic people. In the Sinai Peninsula they were the first to war against Israel at Rephidim (cf. Nm 24:20), perhaps the Wadi Refayid in southwest Sinai (Ex 17:8-16), before Israel reached Horeb. A year later, the Amalekites settled in the hills and valleys north of Kadesh-barnea. In league with the Canaanites, the inhabitants of Palestine, they blocked the effort of Israel to invade the land of promise from the south (Nm 14:45). Israel’s will to wage war appears to have been completely broken for years to come.<\/p>\n<h6>Edomites (20:14-21; 21:4, 10-11)<\/h6>\n<p>Edom, or Seir (24:18), is the territory south of the Dead Sea occupied by Esau’s descendants. Stretching from its northern border at the Wadi Zered (21:12), which flowed into the Dead Sea at its southern tip, 100 miles (160.9 kilometers) south to the Gulf of Aqaba, it occupied both sides of the Arabah, with Kadesh-barnea again standing on the edge of its western border (20:16), giving it a land area of approximately 4,000 square miles (10,360 square kilometers). It is a rugged mountain region with peaks rising to 3,500 feet (1,066.8 meters). The “king’s highway,” an ancient trade route from Damascus through the Transjordan to the Gulf of Aqaba, passed through its territory and major cities, Bozrah and Leman. While Edom was not fertile, it did have cultivable areas (20:17-19).<\/p>\n<p>During Israel’s march to the Transjordan region, Edom refused to let Israel journey directly east from Kadesh through its territory but forced Israel to move southeast into and up the Arabah (21:4, 11). In spite of this hostility to God’s people, Israel was forbidden to attack (Dt 2:2-8) or to hate the Edomites (23:7), and so Edom was spared from destruction during the conquest of the land. The area was later conquered by David (2 Sm 8:13-14) according to Balaam’s prophecy (Nm 24:18).<\/p>\n<h6>Arad (21:1-3)<\/h6>\n<p>Arad was a south Canaanite settlement in the Negev. Its king, after fighting against Israel and taking some captives, was later defeated at Hormah.<\/p>\n<h6>Moabites (21:11-15; 22:1–24:25)<\/h6>\n<p>Moab, occupied by the descendants of Lot (Gn 19:37), is the territory east of the Dead Sea lying primarily between the Wadi Arnon (Nm 21:13) and the Wadi Zered with a land area of approximately 1,400 square miles (3,626 square kilometers).<\/p>\n<p>In the late middle Bronze Age, the Moabites had overflowed their main plateau and had extended well to the north of the Arnon all the way to the northern end of the Dead Sea (21:20). At the time of the events recorded in Numbers, however, the Amorites occupied the area from Arnon all the way north to the Wadi Jabbok (vv 13, 21-24), having earlier taken this land from Moab (vv 26-30). The Moabite kingdom was highly organized, with agriculture and livestock, splendid buildings, distinctive pottery, and strong fortifications around her borders. Its god was Chemosh (v 29).<\/p>\n<p>Balak, king of Moab during the period of the conquest, in league with Midian, hired Balaam to curse Israel (chs 22–24). When this failed, the two heathen powers sought to neutralize Israel by luring the people of God into the worship of Chemosh and into idolatry (25:1-2). In the war that ensued, Israel defeated Midian (31:1-18), but by God’s express command (Dt 2:9-13) spared Moab. But as Balaam had prophesied earlier (Nm 24:17), David in the 11th century warred against and defeated Moab (2 Sm 8:2, 13-14).<\/p>\n<h6>Amorites (21:21-35)<\/h6>\n<p>The Amorites, the people who had occupied northern Moabite territory (Nm 21:25-30), were descendants of Canaan (Gn 10:16) who had scattered throughout the hill country on both sides of the Jordan River. Heshbon was their capital city. Both Sihon of Heshbon and Og of Bashan were Amorite kings (Dt 3:8).<\/p>\n<p>As for Bashan (Nm 21:33-35; cf. Dt 1:4; 3:1-12), it is the fertile grazing region (Nm 32:1-5) east of the Sea of Kinnereth (Galilee), whose northern border extended to Mt Hermon and whose southern border, while normally the river Yarmuk, in the Mosaic age was the Wadi Jabbok (Jos 12:4-5). Its land area covered approximately 5,000 square miles (12,950 square kilometers). Its major cities were Ashtaroth, Edrei, and Golan. After the conquest of the land, this territory fell to the half-tribe of Manasseh, with Gad occupying southern Gilead, and Reuben the region south to the Wadi Arnon.<\/p>\n<h6>Midianites (25:16-18; 31:1-54)<\/h6>\n<p>The Midianites, descendants of Abraham through the concubine Keturah (Gn 25:2), were desert dwellers in Transjordan from Moab to the region south of Edom. The elders of Moab and Midian cooperated in hiring Balaam to curse Israel (Nm 22:4-7). Later, when that effort proved fruitless, the Midianites, again with Moab, led Israel into idolatry and immorality (25:1-6, 14-15). Cozbi, the Midianite woman who was executed for her wickedness (25:8), was the daughter of Zur, one of the five Midianite kings confederate with the Amorite king Sihon (Jos 13:21) who were later killed in Israel’s holy war against Midian (Nm 31:8). This war with Midian apparently broke the back of any remaining Amorite resistance, for Joshua 13:15-23 clearly intimates that as a result the tribe of Reuben occupied this territory.<\/p>\n<p class=\"h2\" id=\"Purpose\">Purpose<\/p>\n<p>Numbers serves a twofold purpose. First, as a historical book, it contains the account of Israel’s fortunes from Mt Sinai to the plains of Moab on the eve of the conquest of Canaan—that almost-40-year period spent in the wilderness of Sinai and in Transjordan (1447–1407 <span>BC<\/span>). While recounting Israel’s many failures and God’s many faithful acts, it depicts Moses, Israel’s leader, in all of his greatness and in all of his weakness. The two army rolls (chs 2 and 26) introduce the “acts” of the main drama of its history: the first in preparation for entering the land, which failed due to Israel’s unbelief; the second, after the death of the entire generation that left Egypt, in preparation for the successful invasion of Canaan under Joshua’s leadership.<\/p>\n<p>Second, in line with Paul’s general belief that “whatever was written in former days was written for our instruction, that by steadfastness and by the encouragement of the scriptures we might have hope” (Rom 15:4, <span>rsv<\/span>), and in keeping with his specific teaching that “these things [that befell Israel in the wilderness] happened to them as a warning, but they were written down for our instruction, upon whom the end of the ages has come” (1 Cor 10:11, <span>rsv<\/span>), Numbers serves a doctrinal, typical, and hortatory purpose (cf. v 12). Historical events are divinely invested with spiritual truths, thereby becoming object lessons for the Christian.<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<h5>Chapter 1<\/h5>\n<p>The Lord commanded Moses to register (Nm 1:18) the men able to go to war (vv 2-3). The total number of soldiers in Israel was 603,550 (v 46). The Levites were not numbered in this roll (vv 47-54), since they were to be set apart for special service pertaining to the tabernacle.<\/p>\n<h5>Chapter 2<\/h5>\n<p>The Lord instructed Moses concerning the arrangement of the tribes while encamped and on the march. With the tabernacle in the center of the camp, Judah, Issachar, and Zebulun, totaling 186,400 (v 9), were to camp on the east; Reuben, Simeon, and Gad, totaling 151,450 (v 16), were to camp on the south; Ephraim, Manasseh, and Benjamin, totaling 108,100 (v 24), were to camp on the west; and Dan, Asher, and Naphtali, totaling 157,600 (v 31), were to camp on the north.<\/p>\n<p>On the march, Judah’s east group (v 9) was to set out first, followed by Reuben’s south group (v 16). The Levites with the tabernacle were to follow (v 17). Then Ephraim’s west group (v 24) was to follow the Levites, with Dan’s north group (v 31) bringing up the rear. This means that the Levites were flanked by two groups, before and behind.<\/p>\n<h5>Chapter 3<\/h5>\n<p>Aaron, the great-grandson of Levi through Kohath (Ex 6:16-20), and his descendants were designated to serve as priests at the tabernacle (Nm 3:2-3). The remaining descendants of Levi, from the families of Gershon, Kohath, and Merari, were to serve the Aaronic line at the tabernacle (vv 5-10). The Gershonites were responsible for the tabernacle coverings, hangings, and screens (vv 25-26); the Kohathites were responsible for the “furniture” in the tabernacle (v 31); and the Merarites were responsible for the frames, bars, and foundations for the tabernacle (vv 36-37).<\/p>\n<p>God instructed Moses to number the three Levitical families. Gershon’s descendants, totaling 7,500 (v 22), were to camp on the west, between the western group of tribes and the tabernacle. Kohath’s descendants, totaling 8,600 (v 28), were to camp on the south, between the southern group of tribes and the tabernacle. Merari’s descendants, totaling 6,200 (v 34), were to camp on the north, between the northern group of tribes and the tabernacle. Moses and the Aaronic family were to camp on the east, between the eastern group of tribes and the tabernacle (v 38). Both in camp and on the march, then, the tabernacle was in the midst of Israel.<\/p>\n<p>The census of Israel’s firstborn males disclosed 273 more male babies than Levites (vv 40-46), and since the Levites were a ransom for Israelite males on a one-to-one basis, the 273 additional male children had to be ransomed by atonement money (vv 46-51).<\/p>\n<h5>Chapter 4<\/h5>\n<p>God instructed Moses that only Levites between the ages of 30 and 50 were to serve at the tabernacle. A census disclosed that there were 2,750 Kohathites (v 36), 2,630 Gershonites (v 40), and 3,200 Merarites (v 44), making a total of 8,580 (v 48) who were eligible to serve the Aaronic priests.<\/p>\n<p>God further ordered the Aaronic priests, when the tabernacle was being dismantled for the march, to cover all the tabernacle “furniture” before the Kohathites even looked at them (v 20) lest the Kohathites, either looking at or touching them (v 15), should die (vv 15, 20).<\/p>\n<h5>Chapter 5<\/h5>\n<p>For ceremonial purposes, God demanded that lepers, those with a bodily discharge, and those who had touched the dead, must be put outside the camp until they were purified (vv 1-4). Furthermore, God instructed those making restitution for a wrongdoing, if the wronged person was no longer alive, to give the restitution price to a priest (vv 5-10).<\/p>\n<p>Finally, if a woman was suspected by her husband of infidelity but there was no evidence of such, the woman was to undergo a trial by water ordeal to relieve the man of his suspicions. The priest was to give her holy water with dust from the floor of the tabernacle in it to drink. If she was guilty, the water by divine direction would cause her pain, make her abdomen swell, and her thigh waste away (vv 11-31).<\/p>\n<h5>Chapter 6<\/h5>\n<p>Laws pertaining to the Nazirite were given next. A Nazirite was a person who determined to take a vow to separate himself wholly to the Lord. To dramatize this separation, the Nazirite was to drink no intoxicating beverage, let the hair grow long, and touch no dead body (vv 3-6). Should he defile himself, he was to follow prescribed rules for ceremonial cleansing (vv 9-12). When his vow had run its course, he was to follow prescribed rules for terminating his vow (vv 13-21). Finally, God instructed the Aaronic priesthood concerning the blessing they were to pronounce upon the Israelite worshiper (vv 22-27).<\/p>\n<h5>Chapter 7<\/h5>\n<p>The leaders in Israel brought six wagons and twelve oxen for use in the transfer of the tabernacle (7:3). Moses gave two wagons and four oxen to the Gershonites (v 7), and four wagons and eight oxen to the Merarites (v 8). (The Kohathites were to carry the “furniture” of the tabernacle on their shoulders, v 9.) For twelve consecutive days, to consecrate the altar after it was anointed (vv 10, 88), the tribal leaders, in the order of march (cf. ch 2), brought similar offerings. God demonstrated his pleasure with this gesture by speaking to Moses from the mercy seat (v 89).<\/p>\n<h5>Chapter 8<\/h5>\n<p>God granted the prerogative to light the seven-branched lampstand to the Aaronic priests (vv 1-4). Following divine instructions, Moses and Aaron consecrated the Levites to the service of the tabernacle by means of a purification ceremony (vv 5-22).<\/p>\n<h5>Chapters 9:1–10:10<\/h5>\n<p>For the benefit of the worshiper who was ceremonially unclean or away on a journey at the time of the Passover, God granted permission to observe the Passover a month later (vv 6-12; see also ch 27).<\/p>\n<p>God gave final instructions to the people before their departure from Sinai. They were to prepare for marching when they saw the cloud ascending from the tabernacle, and they were to stop at the place where the cloud settled down (9:15-23). The people were to assemble at the tabernacle if two silver trumpets were blown; only the leaders were to come if one was blown; and at the blast of a military alarm, the several groups of tribes were to prepare for an immediate march (10:1-10).<\/p>\n<h5>Chapters 10:11–14:45<\/h5>\n<p>The next section recounts the march from Sinai to Kadesh-barnea, a period of time approximately one and a half to two months in length (cf. 10:11; 13:20). Almost immediately the people began to complain as they passed through the terrible wilderness of Paran (Dt 1:19), angering the Lord at Taberah (Nm 11:1-3) and at Kibroth-hattaavah (Nm 11:4-35; Pss 78:26-31; 106:13-15). Miriam and Aaron challenged Moses’ sole right to speak for God to the people, which resulted in temporary leprosy as punishment for Miriam (doubtless the leader in the provocation). Through Moses’ intercession, the two were forgiven (Nm 12). Out of this event, however, came the remarkable description of Moses’ relationship to God as a unique means of revelation (vv 6-8).<\/p>\n<p>From Paran (Kadesh-barnea) Moses dispatched the spies to survey the land (ch 13). Deuteronomy 1:22 suggests that the plan to spy out the land originated with the people, with Moses (at God’s behest) acquiescing. At the end of 40 days, they returned. Only Caleb and Joshua urged the people to advance to the conquest; the other 10 spies spoke of foes too formidable for them to defeat. The people, greatly discouraged, attempted to stone Caleb and Joshua (Nm 14:10), and were prevented from doing so only by the sudden appearance of the glory cloud at the tabernacle. God swore in his wrath (Nm 14:21; cf. Heb 3:7–4:10) that, with the exception of Caleb and Joshua, none of that generation would enter the land of promise (Nm 14:21-35). He then struck down the 10 unbelieving spies (v 37). Presumptuously, and in spite of God’s express command to the contrary (Dt 1:42), Israel attempted to advance on the land, leaving Moses and the ark of the covenant in the camp. They were challenged by the Amalekites and Canaanites.<\/p>\n<p>Israel remained in this general area with tribal families fanning out over the wilderness and settling around springs and oases (Dt 1:46). Numbers 15:1–21:20 relates the account of the 38 years of wilderness wandering. Much of this time was probably spent around Kadesh-barnea (Dt 1:46).<\/p>\n<h5>Chapter 15<\/h5>\n<p>Further priestly legislation was given (Nm 15:1-21). Also, the procedure to be followed when an Israelite committed a sin deliberately and defiantly was spelled out in terms of excommunication: there was no atonement for such an attitude (vv 22-31). A Sabbath violator was executed (vv 32-36), perhaps as an illustration of the foregoing legislation. Finally, to assist them in obeying God’s laws, the Israelites were instructed to tie blue tassels to their outer garments as reminders (vv 37-41).<\/p>\n<h5>Chapter 16<\/h5>\n<p>Korah challenged Aaron’s high priesthood, and Dathan, Abiram, and On challenged Moses’ leadership (vv 1-14). God, at Moses’ word, opened up the earth and swallowed the offenders (Nm 16:32; cf. Dt 9:6; Ps 106:16-18). Korah is regarded in the NT (Jude 1:11) as a classic example of a rebellious malcontent.<\/p>\n<p>Numbers 26:11 states that Korah’s young children did not perish with him. Perhaps they became the ancestors of the “sons of Korah,” the sacred musicians of the temple who composed 12 Korahite psalms (Pss 42–49, 84–85, 87–88).<\/p>\n<h5>Chapter 17<\/h5>\n<p>God then instructed the leaders of each tribe to bring rods, 12 in all, to write the names of the tribes upon them (with Aaron’s name on Levi’s rod), and to deposit them in the tabernacle. The following day, Aaron’s rod had sprouted with blossoms and ripe almonds, thus vindicating Aaron’s special high-priestly status.<\/p>\n<h5>Chapters 18–19<\/h5>\n<p>Further priestly legislation was given. In 18:1-7, the full responsibility for the priestly service was given to the Aaronic priests—a very natural consequence of the preceding chapter. The Levites were to assist the Aaronic order (v 6). Since the tribe of Levi received no land inheritance, they were to be supported from the offerings of the people (vv 8-20).<\/p>\n<p>In 19:1-22 instructions concerning ceremonial impurity were given. When an Israelite became ceremonially unclean through contact with death (vv 11-16), God required that he be purified from his sin (vv 9, 17) by the sprinkling of specially prepared water upon him.<\/p>\n<h5>Chapter 20<\/h5>\n<p>With Israel once again at Kadesh on the southern border of the wilderness of Zin in the first month of the 40th year of wandering, Miriam died and was buried (v 1). According to the encampment list in chapter 33, 18 encampments may have occurred for Israel since the nation had last been at this site (cf. 33:18-36).<\/p>\n<p>At this time the nation complained once again because there was little water (20:2). Moses, at God’s instruction, brought forth water from a rock (vv 8-11), but because of a gross infraction by Moses and Aaron on this occasion, God announced that they would not be permitted to lead Israel in the conquest of the land (vv 12, 23-24).<\/p>\n<p>The chapter closes with Edom refusing Israel passage across its territory (vv 14-21) and Aaron dying on Mt Hor on the border of Edom (vv 22-29) in the fifth month of the 40th year (33:38). Eleazar, Aaron’s son, assumed the office of high priest.<\/p>\n<h5>Chapter 21<\/h5>\n<p>After a quick victory over Arad (vv 1-3), Israel started south to encircle Edom. Becoming impatient with God and with Moses, the people expressed their disgust with God’s provision of manna. The Lord sent poisonous snakes to the camp, causing many to die. But at God’s command Moses fashioned a snake out of bronze and placed it atop a standard. All who looked to the bronze snake survived (vv 4-10). The bronze snake was preserved and later was destroyed by Hezekiah, the symbol having become by his time an idol (2 Kgs 18:4). Later still, Jesus drew an analogy between these wicked sinners looking to the bronze snake and being delivered and men looking to him by faith and being saved (Jn 3:14-15).<\/p>\n<p>Leaving that fateful place, Israel journeyed into and up the Arabah, crossed the Wadi Zered in an eastern swing around Moab, finally crossing the Arnon into Amorite territory. Journeying north, they camped at Pisgah (Nm 21:10-20).<\/p>\n<p>At this point the conquest of the Transjordan begins. In quick succession Israel defeated Sihon of Heshbon (vv 21-31) and Og of Bashan (vv 33-35) and settled in the plains of Moab (22:1). This encampment was the scene for the remainder of the activities of Numbers, Deuteronomy, and Joshua 1–3. In a real sense, one can say the wilderness wanderings were now over.<\/p>\n<p>Here is the place, then, to summarize the spiritual condition of Israel on the eve of the conquest of Canaan. Numbers makes it quite evident that the entire generation that left Egypt, with the exception of Joshua and Caleb, was to die in the wilderness because of its apostasy (cf. Am 5:25), unbelief, and general failure to keep covenant with God. None of the generation of male children born in the wilderness had been circumcised (Jos 5:2-9). Psalm 90 underscores Israel as the recipient of God’s wrath in the wilderness. It is in this pitiable spiritual condition that Israel arrived on the plains of Moab.<\/p>\n<h5>Chapters 22–24<\/h5>\n<p>Balak, king of Moab, frightened by Israel’s presence, joined with Midian to hire Balaam, the false prophet, to curse Israel. For gain, Balaam agreed (2 Pt 2:15; Jude 1:11), but God prevented him, causing him rather to bless Israel in his four oracular utterances (Nm 23:7-10, 18-24; 24:3-9, 15-19) and to predict the destruction of Moab, Edom, Amalek (24:20), the Kenites (24:21), and Asshur (24:24). With that, Balak and Balaam separated. Balaam, in collusion with Midian, agreed to counsel Israel to commit idolatry and immorality (31:16). And so, where Balak failed to turn the Lord against Israel, Balaam succeeded (ch 25).<\/p>\n<h5>Chapter 25<\/h5>\n<p>Israel sinned against God by idolatrous and immoral acts with the people of Moab (vv 1-3). In carrying out the command of God to destroy the reprobate Israelites, Phinehas killed Zimri and Cozbi, the latter being a daughter of one of the five kings of Midian (vv 4-14). This event provided the occasion for God to declare a holy war against Midian (vv 16-18; cf. ch 31).<\/p>\n<h5>Chapter 26<\/h5>\n<p>The Lord commanded Moses to take a roll of the men of the second generation who were capable of warring against Israel’s enemies. The total number came to 601,730 (v 51), a reduction of 1,820 men from the first count. With a smaller force than the first generation, Israel conquered Canaan, clearly indicating that Israel could have spared itself the years of wandering if only the nation had obeyed God 38 years before Kadesh. The Levites totaled 23,000 males a month old and upward (vv 57-62).<\/p>\n<h5>Chapter 27<\/h5>\n<p>At the request of the daughters of Zelophehad (cf. 26:33) that they be granted the right to inherit their father’s possessions since he had no sons, the Lord agreed that they could, using the occasion to give further laws of inheritance (vv 1-11).<\/p>\n<p>Reminded that he would soon die in Abarim, Moses requested that God appoint his successor. God selected Joshua, and Moses commissioned him (vv 12-23).<\/p>\n<h5>Chapters 28–30<\/h5>\n<p>Further priestly legislation regarding offerings for various occasions was given. God also instructed Moses to inform the people concerning vows. When a man made a vow, it was inviolable (30:2), but if a woman made a vow, the man (father, husband) responsible for her could nullify it if he felt that it was rash (vv 1-16).<\/p>\n<h5>Chapter 31<\/h5>\n<p>The account of the holy war declared against Midian in 25:16-18 is given. With Phinehas accompanying 12,000 warriors, Israel defeated Midian, killing Balaam along with the five kings and many male adults of Midian (31:1-8). The Midianite women and children were taken captive, but Moses commanded that all the male children and the nonvirgin women be killed (vv 9-18). One must not conclude that this war meant the end of Midian as such, for Midian later proved a formidable foe of Israel in the time of the judges (Jgs 6).<\/p>\n<p>After the battle, the warriors were instructed to purify themselves, their clothing, and the booty from the war before coming into the camp (Nm 31:19-24). Furthermore, they were instructed to divide the booty in half and to contribute one-fifth of one percent of their half to the high priest (“the Lord’s tribute”). The other half was divided among the people who had remained in camp, after the Levites received a two percent contribution (vv 25-31).<\/p>\n<p>Verses 32-47 give the tally of the booty after its division into two parts and the amount that was given from each part to Eleazar and the Levites. The tally is said by some to be too high to be authentic, but there is no evidence that disputes the recorded figures.<\/p>\n<p>In thanksgiving to God because no Israelite had been killed in the war (v 49) and to make atonement for themselves (v 50), the army officers brought a special offering of gold trinkets to Moses and Eleazar, which was placed in the tabernacle as a memorial (vv 48-54).<\/p>\n<h5>Chapter 32<\/h5>\n<p>At their request and on the condition that they aid the other tribes in the conquest of Canaan, Reuben, Gad, and the half-tribe of Manasseh were allotted the Transjordan region. Moses earnestly besought the Lord to change his mind about not permitting him to enter the land of promise (Dt 3:23-27). But God would not let him.<\/p>\n<h5>Chapters 33–34<\/h5>\n<p>At God’s command, Moses kept a written record of Israel’s itinerary from Egypt to the plains of Moab. Here is biblical evidence of the Mosaic authorship of Numbers.<\/p>\n<p>The boundaries of the Promised Land were now given. The southern boundary would run from the southern tip of the Dead Sea, south of Kadesh-barnea up to the River of Egypt (Wadi el-Arish), and on to the Mediterranean Sea (34:3-5). The western boundary would be the coastline of the Mediterranean Sea itself (v 6). The northern boundary, not realized until the times of David and Solomon (2 Sm 8:3-12; 1 Kgs 8:65), was to extend from the Mediterranean Sea east to Hamath, at the head of the Orontes River (Nm 34:7-9). The eastern boundary was to be practically on a vertical line, with the Jordan Valley running north to the northern boundary (vv 10-12). The nine and a half tribes were to divide this area among themselves (vv 13-15).<\/p>\n<p>The Lord then selected the men who were to bear the responsibility of dividing the land of Canaan among the western tribes after the conquest (vv 16-29).<\/p>\n<h5>Chapter 35<\/h5>\n<p>God instructed Israel to give 48 cities throughout the land on both sides of the Jordan to the Levites for a permanent possession (vv 1-8), since that tribe was not included in the land allotments to the other tribes. The number of cities each tribe was to give was to be determined by its size (v 8). Six of the Levitical cities, three on each side of the Jordan, were to be designated “cities of refuge” for the manslayer (v 6; cf. Jos 20).<\/p>\n<p>Legislation concerning the manslayer follows (vv 9-34). If the slayer committed murder, the kinsman avenger had the right to fulfill his role as executioner (vv 16-21). If, however, the killing was unintentional, the manslayer was to flee to the nearest city of refuge for a trial. If found innocent of murder, he was assigned to remain within the city of refuge until the death of the high priest. If he left the city before then, the kinsman avenger was permitted to execute him (vv 22-34).<\/p>\n<h5>Chapter 36<\/h5>\n<p>Basing their question on the earlier law established in chapter 27, the leaders from Manasseh asked whether an heiress should be allowed to marry outside her tribe, with the accompanying transfer of property from one tribe to another that would ensue. God directed that an heiress would have to marry within her tribe (vv 1-12).<\/p>\n<p>The last verse of the book refers to all the laws given in the plains of Moab (26:1–36:12; cf. Lv 27:34).<\/p>\n<p class=\"h2\" id=\"TheologicalTeaching\">Theological Teaching<\/p>\n<p>In the book of Numbers God is revealed as the unchangingly faithful God of the covenant (Nm 23:19). This faithfulness to his covenant required that he both guide and care for his people and punish their sins against him. But no impediment was so great that God’s design to bring his people to the land of promise was thwarted (11:23).<\/p>\n<p>Both by his wrathful reaction to Israel’s sin and by the numerous priestly laws, God highlights his awesome holiness. The legislation expressly teaches that the person who approaches God must be clean. Even to look with unholy eyes upon the holiness of God meant death (4:20).<\/p>\n<p>His sovereignty over all of life is evident from the attention he displays over even the minutest aspects of life. The phrase “And the Lord said unto Moses” occurs over 50 times, and the words that follow in each case deal with all kinds of matters.<\/p>\n<p>As the God of the covenant, God’s “christological” character is also apparent. God’s blessing and faithfulness reflect the christological motif. Finally, Moses’ prophetic leadership (Acts 7:37-38) and intercessory ministry (e.g., Nm 11:2; 12:13; 14:19), in the Aaronic priesthood (e.g., ch 16), in the animal sacrifices (cf. 19:9; Heb 9:13), and in the symbols (the manna, the water, the bronze snake) foreshadow the future Christ.<\/p>\n<p>In Israel’s responses to God, the people depict all of human sinfulness and faithlessness. Israel’s wanderings illustrate the results of unbelief. The punishments of Israel prove the maxim of Numbers 32:23: “But if you fail to keep your word, then you will have sinned against the <span>Lord<\/span>, and you may be sure that your sin will find you out” (<span>nlt<\/span>). Numbers forcefully teaches that safety and blessing are to be found only in trust in the Lord. Only he is capable of bringing men and women to the place of rest (Heb 4:9).<\/p>\n<p><em>See also<\/em> Deuteronomy, Book of; Exodus, Book of; Genesis, Book of; Leviticus, Book of; Moses; Wilderness Wanderings.<\/p>","content_en":"<h3>NUMBERS, Book of<\/h3>\n<p>Fourth book of the English Bible. Its title is the English translation of the Latin Vulgate title, <em>Numeri.<\/em> The book takes this name from the fact that several rosters of various kinds are recorded in the book, specifically, the two army musters in chapters 1 and 26, the tribal camp and march arrangements in chapter 2, and the Levitical censuses in chapters 3 and 4.<\/p>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Background<\/p>\n<p>• Purpose<\/p>\n<p>• Content<\/p>\n<p>• Theological Teaching<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>The question of the authorship of Numbers is part of the larger question of the authorship of the Pentateuch. Until the appearance of the higher-critical documentary theories of the 19th century, the Mosaic authorship of the Pentateuch was almost universally held by both Jews and Christians alike. This time-honored tradition is supported by the Pentateuch itself (e.g., Ex 17:14; 24:4; 34:27; Nm 33:2; Dt 31:9, 24), the rest of the OT (e.g., Jos 23:6; Jgs 3:4; Mal 4:4), as well as Jesus’ teaching (e.g., Jn 5:46-47), and the rest of the NT (e.g., Acts 28:23; Rom 10:19; 1 Cor 9:9). Although discrepancies in the Pentateuch were widely and openly acknowledged, nevertheless Moses, the 15th-century <span>BC<\/span> lawgiver, was affirmed as the primary author of the Pentateuchal literature.<\/p>\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<h5>Sinai Peninsula<\/h5>\n<p>The historical background of Numbers begins primarily in the geographical region of the Sinai Peninsula of the mid-second millennium <span>BC<\/span>.<\/p>\n<p>The Sinai Peninsula is in the shape of an inverted triangle with the base on the north. It is approximately 240 miles (386.2 kilometers) long from north to south and 175 miles (281.6 kilometers) wide at the northern base, with an area of approximately 22,000 square miles (56,980 square kilometers). It is bounded on the north by the Mediterranean Sea and the southern border of Canaan, on the west by the Bitter Lakes and the Gulf of Suez, and on the east by the Arabah and the Gulf of Aqaba. Beginning in the north at the Mediterranean coast and moving south, for about 15 miles (24.1 kilometers) the soil is sandy. South of this coastal plain is a high plateau (Et-Tih) of gravel and limestone (about 2,500 feet, or 762 meters, above sea level), stretching south into the peninsula for approximately 150 miles (241.4 kilometers). Rising above the plateau at this point is a granite mountain formation with peaks up to 8,000 feet (2,438.4 meters) above sea level. In this mountainous region at the apex of the peninsular triangle, Jebel Musa (7,363 feet, or 2,244.2 meters, high), the traditional site where Israel camped before Mt Sinai and Moses received the law, rises above the plain.<\/p>\n<p>The peninsula itself is comprised of five wilderness areas. In the north and immediately east of the land of Goshen is the approximately 40-mile- or 64.4-kilometer-wide wilderness of Shur, which runs past the River of Egypt (Wadi el-Arish) to the region of Kadesh-barnea and northeast to Beersheba. East of this region is the wilderness of Zin, extending east from the wilderness of Shur to the southern tip of the Dead Sea. Kadesh-barnea is located on its southern border (Nm 20:1; 33:36). South of the wilderness of Shur is the wilderness of Etham, and east of this wilderness in the east-central region of Sinai is the great wilderness of Paran (Dt 1:19). Kadesh-barnea is on the northern border of this territory (Nm 13:26). In this area the Israelites spent 38 of their 40 years of wandering. Southwest of the wilderness of Paran, on the western slopes of the peninsula, not far from the granite mountains standing in the southern apex of the triangle, is the wilderness of Sin.<\/p>\n<p>While the region is generally desolate and barren, it is not impassable or incapable of sustaining travelers. Wells and springs dot both the western and eastern borders at reasonable distances from each other. The water table is fairly close to ground level, making the digging of wells possible (Nm 20:17; 21:16-18). The limestone rocks are also capable of holding great amounts of water (20:11). Vegetation is sparse except around the more permanent streams where vegetation and date palms flourish. The rainy season in winter is approximately 20 days. Quail (11:31-32) are known to migrate across the peninsula to Europe in the spring.<\/p>\n\n<h5>The Peoples Israel Confronted<\/h5>\n<h6>Amalekites and Canaanites (14:25, 43-45; 24:20)<\/h6>\n<p>The Amalekites were descendants of Amalek, son of Eliphaz and grandson of Esau (Gn 36:12, 16). They were generally a nomadic people. In the Sinai Peninsula they were the first to war against Israel at Rephidim (cf. Nm 24:20), perhaps the Wadi Refayid in southwest Sinai (Ex 17:8-16), before Israel reached Horeb. A year later, the Amalekites settled in the hills and valleys north of Kadesh-barnea. In league with the Canaanites, the inhabitants of Palestine, they blocked the effort of Israel to invade the land of promise from the south (Nm 14:45). Israel’s will to wage war appears to have been completely broken for years to come.<\/p>\n<h6>Edomites (20:14-21; 21:4, 10-11)<\/h6>\n<p>Edom, or Seir (24:18), is the territory south of the Dead Sea occupied by Esau’s descendants. Stretching from its northern border at the Wadi Zered (21:12), which flowed into the Dead Sea at its southern tip, 100 miles (160.9 kilometers) south to the Gulf of Aqaba, it occupied both sides of the Arabah, with Kadesh-barnea again standing on the edge of its western border (20:16), giving it a land area of approximately 4,000 square miles (10,360 square kilometers). It is a rugged mountain region with peaks rising to 3,500 feet (1,066.8 meters). The “king’s highway,” an ancient trade route from Damascus through the Transjordan to the Gulf of Aqaba, passed through its territory and major cities, Bozrah and Leman. While Edom was not fertile, it did have cultivable areas (20:17-19).<\/p>\n<p>During Israel’s march to the Transjordan region, Edom refused to let Israel journey directly east from Kadesh through its territory but forced Israel to move southeast into and up the Arabah (21:4, 11). In spite of this hostility to God’s people, Israel was forbidden to attack (Dt 2:2-8) or to hate the Edomites (23:7), and so Edom was spared from destruction during the conquest of the land. The area was later conquered by David (2 Sm 8:13-14) according to Balaam’s prophecy (Nm 24:18).<\/p>\n<h6>Arad (21:1-3)<\/h6>\n<p>Arad was a south Canaanite settlement in the Negev. Its king, after fighting against Israel and taking some captives, was later defeated at Hormah.<\/p>\n<h6>Moabites (21:11-15; 22:1–24:25)<\/h6>\n<p>Moab, occupied by the descendants of Lot (Gn 19:37), is the territory east of the Dead Sea lying primarily between the Wadi Arnon (Nm 21:13) and the Wadi Zered with a land area of approximately 1,400 square miles (3,626 square kilometers).<\/p>\n<p>In the late middle Bronze Age, the Moabites had overflowed their main plateau and had extended well to the north of the Arnon all the way to the northern end of the Dead Sea (21:20). At the time of the events recorded in Numbers, however, the Amorites occupied the area from Arnon all the way north to the Wadi Jabbok (vv 13, 21-24), having earlier taken this land from Moab (vv 26-30). The Moabite kingdom was highly organized, with agriculture and livestock, splendid buildings, distinctive pottery, and strong fortifications around her borders. Its god was Chemosh (v 29).<\/p>\n<p>Balak, king of Moab during the period of the conquest, in league with Midian, hired Balaam to curse Israel (chs 22–24). When this failed, the two heathen powers sought to neutralize Israel by luring the people of God into the worship of Chemosh and into idolatry (25:1-2). In the war that ensued, Israel defeated Midian (31:1-18), but by God’s express command (Dt 2:9-13) spared Moab. But as Balaam had prophesied earlier (Nm 24:17), David in the 11th century warred against and defeated Moab (2 Sm 8:2, 13-14).<\/p>\n<h6>Amorites (21:21-35)<\/h6>\n<p>The Amorites, the people who had occupied northern Moabite territory (Nm 21:25-30), were descendants of Canaan (Gn 10:16) who had scattered throughout the hill country on both sides of the Jordan River. Heshbon was their capital city. Both Sihon of Heshbon and Og of Bashan were Amorite kings (Dt 3:8).<\/p>\n<p>As for Bashan (Nm 21:33-35; cf. Dt 1:4; 3:1-12), it is the fertile grazing region (Nm 32:1-5) east of the Sea of Kinnereth (Galilee), whose northern border extended to Mt Hermon and whose southern border, while normally the river Yarmuk, in the Mosaic age was the Wadi Jabbok (Jos 12:4-5). Its land area covered approximately 5,000 square miles (12,950 square kilometers). Its major cities were Ashtaroth, Edrei, and Golan. After the conquest of the land, this territory fell to the half-tribe of Manasseh, with Gad occupying southern Gilead, and Reuben the region south to the Wadi Arnon.<\/p>\n<h6>Midianites (25:16-18; 31:1-54)<\/h6>\n<p>The Midianites, descendants of Abraham through the concubine Keturah (Gn 25:2), were desert dwellers in Transjordan from Moab to the region south of Edom. The elders of Moab and Midian cooperated in hiring Balaam to curse Israel (Nm 22:4-7). Later, when that effort proved fruitless, the Midianites, again with Moab, led Israel into idolatry and immorality (25:1-6, 14-15). Cozbi, the Midianite woman who was executed for her wickedness (25:8), was the daughter of Zur, one of the five Midianite kings confederate with the Amorite king Sihon (Jos 13:21) who were later killed in Israel’s holy war against Midian (Nm 31:8). This war with Midian apparently broke the back of any remaining Amorite resistance, for Joshua 13:15-23 clearly intimates that as a result the tribe of Reuben occupied this territory.<\/p>\n<p class=\"h2\" id=\"Purpose\">Purpose<\/p>\n<p>Numbers serves a twofold purpose. First, as a historical book, it contains the account of Israel’s fortunes from Mt Sinai to the plains of Moab on the eve of the conquest of Canaan—that almost-40-year period spent in the wilderness of Sinai and in Transjordan (1447–1407 <span>BC<\/span>). While recounting Israel’s many failures and God’s many faithful acts, it depicts Moses, Israel’s leader, in all of his greatness and in all of his weakness. The two army rolls (chs 2 and 26) introduce the “acts” of the main drama of its history: the first in preparation for entering the land, which failed due to Israel’s unbelief; the second, after the death of the entire generation that left Egypt, in preparation for the successful invasion of Canaan under Joshua’s leadership.<\/p>\n<p>Second, in line with Paul’s general belief that “whatever was written in former days was written for our instruction, that by steadfastness and by the encouragement of the scriptures we might have hope” (Rom 15:4, <span>rsv<\/span>), and in keeping with his specific teaching that “these things [that befell Israel in the wilderness] happened to them as a warning, but they were written down for our instruction, upon whom the end of the ages has come” (1 Cor 10:11, <span>rsv<\/span>), Numbers serves a doctrinal, typical, and hortatory purpose (cf. v 12). Historical events are divinely invested with spiritual truths, thereby becoming object lessons for the Christian.<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<h5>Chapter 1<\/h5>\n<p>The Lord commanded Moses to register (Nm 1:18) the men able to go to war (vv 2-3). The total number of soldiers in Israel was 603,550 (v 46). The Levites were not numbered in this roll (vv 47-54), since they were to be set apart for special service pertaining to the tabernacle.<\/p>\n<h5>Chapter 2<\/h5>\n<p>The Lord instructed Moses concerning the arrangement of the tribes while encamped and on the march. With the tabernacle in the center of the camp, Judah, Issachar, and Zebulun, totaling 186,400 (v 9), were to camp on the east; Reuben, Simeon, and Gad, totaling 151,450 (v 16), were to camp on the south; Ephraim, Manasseh, and Benjamin, totaling 108,100 (v 24), were to camp on the west; and Dan, Asher, and Naphtali, totaling 157,600 (v 31), were to camp on the north.<\/p>\n<p>On the march, Judah’s east group (v 9) was to set out first, followed by Reuben’s south group (v 16). The Levites with the tabernacle were to follow (v 17). Then Ephraim’s west group (v 24) was to follow the Levites, with Dan’s north group (v 31) bringing up the rear. This means that the Levites were flanked by two groups, before and behind.<\/p>\n<h5>Chapter 3<\/h5>\n<p>Aaron, the great-grandson of Levi through Kohath (Ex 6:16-20), and his descendants were designated to serve as priests at the tabernacle (Nm 3:2-3). The remaining descendants of Levi, from the families of Gershon, Kohath, and Merari, were to serve the Aaronic line at the tabernacle (vv 5-10). The Gershonites were responsible for the tabernacle coverings, hangings, and screens (vv 25-26); the Kohathites were responsible for the “furniture” in the tabernacle (v 31); and the Merarites were responsible for the frames, bars, and foundations for the tabernacle (vv 36-37).<\/p>\n<p>God instructed Moses to number the three Levitical families. Gershon’s descendants, totaling 7,500 (v 22), were to camp on the west, between the western group of tribes and the tabernacle. Kohath’s descendants, totaling 8,600 (v 28), were to camp on the south, between the southern group of tribes and the tabernacle. Merari’s descendants, totaling 6,200 (v 34), were to camp on the north, between the northern group of tribes and the tabernacle. Moses and the Aaronic family were to camp on the east, between the eastern group of tribes and the tabernacle (v 38). Both in camp and on the march, then, the tabernacle was in the midst of Israel.<\/p>\n<p>The census of Israel’s firstborn males disclosed 273 more male babies than Levites (vv 40-46), and since the Levites were a ransom for Israelite males on a one-to-one basis, the 273 additional male children had to be ransomed by atonement money (vv 46-51).<\/p>\n<h5>Chapter 4<\/h5>\n<p>God instructed Moses that only Levites between the ages of 30 and 50 were to serve at the tabernacle. A census disclosed that there were 2,750 Kohathites (v 36), 2,630 Gershonites (v 40), and 3,200 Merarites (v 44), making a total of 8,580 (v 48) who were eligible to serve the Aaronic priests.<\/p>\n<p>God further ordered the Aaronic priests, when the tabernacle was being dismantled for the march, to cover all the tabernacle “furniture” before the Kohathites even looked at them (v 20) lest the Kohathites, either looking at or touching them (v 15), should die (vv 15, 20).<\/p>\n<h5>Chapter 5<\/h5>\n<p>For ceremonial purposes, God demanded that lepers, those with a bodily discharge, and those who had touched the dead, must be put outside the camp until they were purified (vv 1-4). Furthermore, God instructed those making restitution for a wrongdoing, if the wronged person was no longer alive, to give the restitution price to a priest (vv 5-10).<\/p>\n<p>Finally, if a woman was suspected by her husband of infidelity but there was no evidence of such, the woman was to undergo a trial by water ordeal to relieve the man of his suspicions. The priest was to give her holy water with dust from the floor of the tabernacle in it to drink. If she was guilty, the water by divine direction would cause her pain, make her abdomen swell, and her thigh waste away (vv 11-31).<\/p>\n<h5>Chapter 6<\/h5>\n<p>Laws pertaining to the Nazirite were given next. A Nazirite was a person who determined to take a vow to separate himself wholly to the Lord. To dramatize this separation, the Nazirite was to drink no intoxicating beverage, let the hair grow long, and touch no dead body (vv 3-6). Should he defile himself, he was to follow prescribed rules for ceremonial cleansing (vv 9-12). When his vow had run its course, he was to follow prescribed rules for terminating his vow (vv 13-21). Finally, God instructed the Aaronic priesthood concerning the blessing they were to pronounce upon the Israelite worshiper (vv 22-27).<\/p>\n<h5>Chapter 7<\/h5>\n<p>The leaders in Israel brought six wagons and twelve oxen for use in the transfer of the tabernacle (7:3). Moses gave two wagons and four oxen to the Gershonites (v 7), and four wagons and eight oxen to the Merarites (v 8). (The Kohathites were to carry the “furniture” of the tabernacle on their shoulders, v 9.) For twelve consecutive days, to consecrate the altar after it was anointed (vv 10, 88), the tribal leaders, in the order of march (cf. ch 2), brought similar offerings. God demonstrated his pleasure with this gesture by speaking to Moses from the mercy seat (v 89).<\/p>\n<h5>Chapter 8<\/h5>\n<p>God granted the prerogative to light the seven-branched lampstand to the Aaronic priests (vv 1-4). Following divine instructions, Moses and Aaron consecrated the Levites to the service of the tabernacle by means of a purification ceremony (vv 5-22).<\/p>\n<h5>Chapters 9:1–10:10<\/h5>\n<p>For the benefit of the worshiper who was ceremonially unclean or away on a journey at the time of the Passover, God granted permission to observe the Passover a month later (vv 6-12; see also ch 27).<\/p>\n<p>God gave final instructions to the people before their departure from Sinai. They were to prepare for marching when they saw the cloud ascending from the tabernacle, and they were to stop at the place where the cloud settled down (9:15-23). The people were to assemble at the tabernacle if two silver trumpets were blown; only the leaders were to come if one was blown; and at the blast of a military alarm, the several groups of tribes were to prepare for an immediate march (10:1-10).<\/p>\n<h5>Chapters 10:11–14:45<\/h5>\n<p>The next section recounts the march from Sinai to Kadesh-barnea, a period of time approximately one and a half to two months in length (cf. 10:11; 13:20). Almost immediately the people began to complain as they passed through the terrible wilderness of Paran (Dt 1:19), angering the Lord at Taberah (Nm 11:1-3) and at Kibroth-hattaavah (Nm 11:4-35; Pss 78:26-31; 106:13-15). Miriam and Aaron challenged Moses’ sole right to speak for God to the people, which resulted in temporary leprosy as punishment for Miriam (doubtless the leader in the provocation). Through Moses’ intercession, the two were forgiven (Nm 12). Out of this event, however, came the remarkable description of Moses’ relationship to God as a unique means of revelation (vv 6-8).<\/p>\n<p>From Paran (Kadesh-barnea) Moses dispatched the spies to survey the land (ch 13). Deuteronomy 1:22 suggests that the plan to spy out the land originated with the people, with Moses (at God’s behest) acquiescing. At the end of 40 days, they returned. Only Caleb and Joshua urged the people to advance to the conquest; the other 10 spies spoke of foes too formidable for them to defeat. The people, greatly discouraged, attempted to stone Caleb and Joshua (Nm 14:10), and were prevented from doing so only by the sudden appearance of the glory cloud at the tabernacle. God swore in his wrath (Nm 14:21; cf. Heb 3:7–4:10) that, with the exception of Caleb and Joshua, none of that generation would enter the land of promise (Nm 14:21-35). He then struck down the 10 unbelieving spies (v 37). Presumptuously, and in spite of God’s express command to the contrary (Dt 1:42), Israel attempted to advance on the land, leaving Moses and the ark of the covenant in the camp. They were challenged by the Amalekites and Canaanites.<\/p>\n<p>Israel remained in this general area with tribal families fanning out over the wilderness and settling around springs and oases (Dt 1:46). Numbers 15:1–21:20 relates the account of the 38 years of wilderness wandering. Much of this time was probably spent around Kadesh-barnea (Dt 1:46).<\/p>\n<h5>Chapter 15<\/h5>\n<p>Further priestly legislation was given (Nm 15:1-21). Also, the procedure to be followed when an Israelite committed a sin deliberately and defiantly was spelled out in terms of excommunication: there was no atonement for such an attitude (vv 22-31). A Sabbath violator was executed (vv 32-36), perhaps as an illustration of the foregoing legislation. Finally, to assist them in obeying God’s laws, the Israelites were instructed to tie blue tassels to their outer garments as reminders (vv 37-41).<\/p>\n<h5>Chapter 16<\/h5>\n<p>Korah challenged Aaron’s high priesthood, and Dathan, Abiram, and On challenged Moses’ leadership (vv 1-14). God, at Moses’ word, opened up the earth and swallowed the offenders (Nm 16:32; cf. Dt 9:6; Ps 106:16-18). Korah is regarded in the NT (Jude 1:11) as a classic example of a rebellious malcontent.<\/p>\n<p>Numbers 26:11 states that Korah’s young children did not perish with him. Perhaps they became the ancestors of the “sons of Korah,” the sacred musicians of the temple who composed 12 Korahite psalms (Pss 42–49, 84–85, 87–88).<\/p>\n<h5>Chapter 17<\/h5>\n<p>God then instructed the leaders of each tribe to bring rods, 12 in all, to write the names of the tribes upon them (with Aaron’s name on Levi’s rod), and to deposit them in the tabernacle. The following day, Aaron’s rod had sprouted with blossoms and ripe almonds, thus vindicating Aaron’s special high-priestly status.<\/p>\n<h5>Chapters 18–19<\/h5>\n<p>Further priestly legislation was given. In 18:1-7, the full responsibility for the priestly service was given to the Aaronic priests—a very natural consequence of the preceding chapter. The Levites were to assist the Aaronic order (v 6). Since the tribe of Levi received no land inheritance, they were to be supported from the offerings of the people (vv 8-20).<\/p>\n<p>In 19:1-22 instructions concerning ceremonial impurity were given. When an Israelite became ceremonially unclean through contact with death (vv 11-16), God required that he be purified from his sin (vv 9, 17) by the sprinkling of specially prepared water upon him.<\/p>\n<h5>Chapter 20<\/h5>\n<p>With Israel once again at Kadesh on the southern border of the wilderness of Zin in the first month of the 40th year of wandering, Miriam died and was buried (v 1). According to the encampment list in chapter 33, 18 encampments may have occurred for Israel since the nation had last been at this site (cf. 33:18-36).<\/p>\n<p>At this time the nation complained once again because there was little water (20:2). Moses, at God’s instruction, brought forth water from a rock (vv 8-11), but because of a gross infraction by Moses and Aaron on this occasion, God announced that they would not be permitted to lead Israel in the conquest of the land (vv 12, 23-24).<\/p>\n<p>The chapter closes with Edom refusing Israel passage across its territory (vv 14-21) and Aaron dying on Mt Hor on the border of Edom (vv 22-29) in the fifth month of the 40th year (33:38). Eleazar, Aaron’s son, assumed the office of high priest.<\/p>\n<h5>Chapter 21<\/h5>\n<p>After a quick victory over Arad (vv 1-3), Israel started south to encircle Edom. Becoming impatient with God and with Moses, the people expressed their disgust with God’s provision of manna. The Lord sent poisonous snakes to the camp, causing many to die. But at God’s command Moses fashioned a snake out of bronze and placed it atop a standard. All who looked to the bronze snake survived (vv 4-10). The bronze snake was preserved and later was destroyed by Hezekiah, the symbol having become by his time an idol (2 Kgs 18:4). Later still, Jesus drew an analogy between these wicked sinners looking to the bronze snake and being delivered and men looking to him by faith and being saved (Jn 3:14-15).<\/p>\n<p>Leaving that fateful place, Israel journeyed into and up the Arabah, crossed the Wadi Zered in an eastern swing around Moab, finally crossing the Arnon into Amorite territory. Journeying north, they camped at Pisgah (Nm 21:10-20).<\/p>\n<p>At this point the conquest of the Transjordan begins. In quick succession Israel defeated Sihon of Heshbon (vv 21-31) and Og of Bashan (vv 33-35) and settled in the plains of Moab (22:1). This encampment was the scene for the remainder of the activities of Numbers, Deuteronomy, and Joshua 1–3. In a real sense, one can say the wilderness wanderings were now over.<\/p>\n<p>Here is the place, then, to summarize the spiritual condition of Israel on the eve of the conquest of Canaan. Numbers makes it quite evident that the entire generation that left Egypt, with the exception of Joshua and Caleb, was to die in the wilderness because of its apostasy (cf. Am 5:25), unbelief, and general failure to keep covenant with God. None of the generation of male children born in the wilderness had been circumcised (Jos 5:2-9). Psalm 90 underscores Israel as the recipient of God’s wrath in the wilderness. It is in this pitiable spiritual condition that Israel arrived on the plains of Moab.<\/p>\n<h5>Chapters 22–24<\/h5>\n<p>Balak, king of Moab, frightened by Israel’s presence, joined with Midian to hire Balaam, the false prophet, to curse Israel. For gain, Balaam agreed (2 Pt 2:15; Jude 1:11), but God prevented him, causing him rather to bless Israel in his four oracular utterances (Nm 23:7-10, 18-24; 24:3-9, 15-19) and to predict the destruction of Moab, Edom, Amalek (24:20), the Kenites (24:21), and Asshur (24:24). With that, Balak and Balaam separated. Balaam, in collusion with Midian, agreed to counsel Israel to commit idolatry and immorality (31:16). And so, where Balak failed to turn the Lord against Israel, Balaam succeeded (ch 25).<\/p>\n<h5>Chapter 25<\/h5>\n<p>Israel sinned against God by idolatrous and immoral acts with the people of Moab (vv 1-3). In carrying out the command of God to destroy the reprobate Israelites, Phinehas killed Zimri and Cozbi, the latter being a daughter of one of the five kings of Midian (vv 4-14). This event provided the occasion for God to declare a holy war against Midian (vv 16-18; cf. ch 31).<\/p>\n<h5>Chapter 26<\/h5>\n<p>The Lord commanded Moses to take a roll of the men of the second generation who were capable of warring against Israel’s enemies. The total number came to 601,730 (v 51), a reduction of 1,820 men from the first count. With a smaller force than the first generation, Israel conquered Canaan, clearly indicating that Israel could have spared itself the years of wandering if only the nation had obeyed God 38 years before Kadesh. The Levites totaled 23,000 males a month old and upward (vv 57-62).<\/p>\n<h5>Chapter 27<\/h5>\n<p>At the request of the daughters of Zelophehad (cf. 26:33) that they be granted the right to inherit their father’s possessions since he had no sons, the Lord agreed that they could, using the occasion to give further laws of inheritance (vv 1-11).<\/p>\n<p>Reminded that he would soon die in Abarim, Moses requested that God appoint his successor. God selected Joshua, and Moses commissioned him (vv 12-23).<\/p>\n<h5>Chapters 28–30<\/h5>\n<p>Further priestly legislation regarding offerings for various occasions was given. God also instructed Moses to inform the people concerning vows. When a man made a vow, it was inviolable (30:2), but if a woman made a vow, the man (father, husband) responsible for her could nullify it if he felt that it was rash (vv 1-16).<\/p>\n<h5>Chapter 31<\/h5>\n<p>The account of the holy war declared against Midian in 25:16-18 is given. With Phinehas accompanying 12,000 warriors, Israel defeated Midian, killing Balaam along with the five kings and many male adults of Midian (31:1-8). The Midianite women and children were taken captive, but Moses commanded that all the male children and the nonvirgin women be killed (vv 9-18). One must not conclude that this war meant the end of Midian as such, for Midian later proved a formidable foe of Israel in the time of the judges (Jgs 6).<\/p>\n<p>After the battle, the warriors were instructed to purify themselves, their clothing, and the booty from the war before coming into the camp (Nm 31:19-24). Furthermore, they were instructed to divide the booty in half and to contribute one-fifth of one percent of their half to the high priest (“the Lord’s tribute”). The other half was divided among the people who had remained in camp, after the Levites received a two percent contribution (vv 25-31).<\/p>\n<p>Verses 32-47 give the tally of the booty after its division into two parts and the amount that was given from each part to Eleazar and the Levites. The tally is said by some to be too high to be authentic, but there is no evidence that disputes the recorded figures.<\/p>\n<p>In thanksgiving to God because no Israelite had been killed in the war (v 49) and to make atonement for themselves (v 50), the army officers brought a special offering of gold trinkets to Moses and Eleazar, which was placed in the tabernacle as a memorial (vv 48-54).<\/p>\n<h5>Chapter 32<\/h5>\n<p>At their request and on the condition that they aid the other tribes in the conquest of Canaan, Reuben, Gad, and the half-tribe of Manasseh were allotted the Transjordan region. Moses earnestly besought the Lord to change his mind about not permitting him to enter the land of promise (Dt 3:23-27). But God would not let him.<\/p>\n<h5>Chapters 33–34<\/h5>\n<p>At God’s command, Moses kept a written record of Israel’s itinerary from Egypt to the plains of Moab. Here is biblical evidence of the Mosaic authorship of Numbers.<\/p>\n<p>The boundaries of the Promised Land were now given. The southern boundary would run from the southern tip of the Dead Sea, south of Kadesh-barnea up to the River of Egypt (Wadi el-Arish), and on to the Mediterranean Sea (34:3-5). The western boundary would be the coastline of the Mediterranean Sea itself (v 6). The northern boundary, not realized until the times of David and Solomon (2 Sm 8:3-12; 1 Kgs 8:65), was to extend from the Mediterranean Sea east to Hamath, at the head of the Orontes River (Nm 34:7-9). The eastern boundary was to be practically on a vertical line, with the Jordan Valley running north to the northern boundary (vv 10-12). The nine and a half tribes were to divide this area among themselves (vv 13-15).<\/p>\n<p>The Lord then selected the men who were to bear the responsibility of dividing the land of Canaan among the western tribes after the conquest (vv 16-29).<\/p>\n<h5>Chapter 35<\/h5>\n<p>God instructed Israel to give 48 cities throughout the land on both sides of the Jordan to the Levites for a permanent possession (vv 1-8), since that tribe was not included in the land allotments to the other tribes. The number of cities each tribe was to give was to be determined by its size (v 8). Six of the Levitical cities, three on each side of the Jordan, were to be designated “cities of refuge” for the manslayer (v 6; cf. Jos 20).<\/p>\n<p>Legislation concerning the manslayer follows (vv 9-34). If the slayer committed murder, the kinsman avenger had the right to fulfill his role as executioner (vv 16-21). If, however, the killing was unintentional, the manslayer was to flee to the nearest city of refuge for a trial. If found innocent of murder, he was assigned to remain within the city of refuge until the death of the high priest. If he left the city before then, the kinsman avenger was permitted to execute him (vv 22-34).<\/p>\n<h5>Chapter 36<\/h5>\n<p>Basing their question on the earlier law established in chapter 27, the leaders from Manasseh asked whether an heiress should be allowed to marry outside her tribe, with the accompanying transfer of property from one tribe to another that would ensue. God directed that an heiress would have to marry within her tribe (vv 1-12).<\/p>\n<p>The last verse of the book refers to all the laws given in the plains of Moab (26:1–36:12; cf. Lv 27:34).<\/p>\n<p class=\"h2\" id=\"TheologicalTeaching\">Theological Teaching<\/p>\n<p>In the book of Numbers God is revealed as the unchangingly faithful God of the covenant (Nm 23:19). This faithfulness to his covenant required that he both guide and care for his people and punish their sins against him. But no impediment was so great that God’s design to bring his people to the land of promise was thwarted (11:23).<\/p>\n<p>Both by his wrathful reaction to Israel’s sin and by the numerous priestly laws, God highlights his awesome holiness. The legislation expressly teaches that the person who approaches God must be clean. Even to look with unholy eyes upon the holiness of God meant death (4:20).<\/p>\n<p>His sovereignty over all of life is evident from the attention he displays over even the minutest aspects of life. The phrase “And the Lord said unto Moses” occurs over 50 times, and the words that follow in each case deal with all kinds of matters.<\/p>\n<p>As the God of the covenant, God’s “christological” character is also apparent. God’s blessing and faithfulness reflect the christological motif. Finally, Moses’ prophetic leadership (Acts 7:37-38) and intercessory ministry (e.g., Nm 11:2; 12:13; 14:19), in the Aaronic priesthood (e.g., ch 16), in the animal sacrifices (cf. 19:9; Heb 9:13), and in the symbols (the manna, the water, the bronze snake) foreshadow the future Christ.<\/p>\n<p>In Israel’s responses to God, the people depict all of human sinfulness and faithlessness. Israel’s wanderings illustrate the results of unbelief. The punishments of Israel prove the maxim of Numbers 32:23: “But if you fail to keep your word, then you will have sinned against the <span>Lord<\/span>, and you may be sure that your sin will find you out” (<span>nlt<\/span>). Numbers forcefully teaches that safety and blessing are to be found only in trust in the Lord. Only he is capable of bringing men and women to the place of rest (Heb 4:9).<\/p>\n<p><em>See also<\/em> Deuteronomy, Book of; Exodus, Book of; Genesis, Book of; Leviticus, Book of; Moses; Wilderness Wanderings.<\/p>","summary_ro":"NUMBERS, Book of Fourth book of the English Bible. Its title is the English translation of the Latin Vulgate title, Numeri. The book takes this name from the fact that several rosters of various kinds are recorded in the book, specifically, the two army musters in chapters 1 and 26, the tribal camp and march arrangements in chapter 2, and the Levitical censuses in chapters 3 and 4. Preview • Author • Background • Purpose • Content • Theological Teaching Author The question of the authorship o...","summary_en":"NUMBERS, Book of Fourth book of the English Bible. Its title is the English translation of the Latin Vulgate title, Numeri. The book takes this name from the fact that several rosters of various kinds are recorded in the book, specifically, the two army musters in chapters 1 and 26, the tribal camp and march arrangements in chapter 2, and the Levitical censuses in chapters 3 and 4. Preview • Author • Background • Purpose • Content • Theological Teaching Author The question of the authorship o...","source":"Articles\/N.xml","external_url":null,"has_map":false,"has_picture":false},{"id":44886,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Deuteronomul 3:1","title_en":"Study Note: Deuteronomul 3:1","content_ro":"<p><strong>3:1-11<\/strong> See Num 21:33-35.<\/p>","content_en":"<p><strong>3:1-11<\/strong> See Num 21:33-35.<\/p>","summary_ro":"3:1-11 See Num 21:33-35.","summary_en":"3:1-11 See Num 21:33-35.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":72512,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Deuteronomul 3:1","title_en":"Study Note: Deuteronomul 3:1","content_ro":"<p><strong>3:1-11<\/strong> See Num 21:33-35.<\/p>","content_en":"<p><strong>3:1-11<\/strong> See Num 21:33-35.<\/p>","summary_ro":"3:1-11 See Num 21:33-35.","summary_en":"3:1-11 See Num 21:33-35.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":100138,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Deuteronomul 3:1","title_en":"Study Note: Deuteronomul 3:1","content_ro":"<p><strong>3:1-11<\/strong> See Num 21:33-35.<\/p>","content_en":"<p><strong>3:1-11<\/strong> See Num 21:33-35.<\/p>","summary_ro":"3:1-11 See Num 21:33-35.","summary_en":"3:1-11 See Num 21:33-35.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":127764,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Deuteronomul 3:1","title_en":"Study Note: Deuteronomul 3:1","content_ro":"<p><strong>3:1-11<\/strong> See Num 21:33-35.<\/p>","content_en":"<p><strong>3:1-11<\/strong> See Num 21:33-35.<\/p>","summary_ro":"3:1-11 See Num 21:33-35.","summary_en":"3:1-11 See Num 21:33-35.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"4":[{"id":2643,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Argob (Place)","title_en":"Argob (Place)","content_ro":"<h3>ARGOB (P<span>lace<\/span>)<\/h3>\n<p>Region in Bashan won by the Israelites when they defeated King Og at Edrei (Nm 21:33-35; Dt 3:4). Argob was located east of the Sea of Chinnereth (later called Sea of Galilee), beyond the regions of Geshur and Maacah (Dt 3:14). Moses assigned all of Bashan, including Argob, to half of Manasseh’s tribe (Dt 3:13-14). Jair, of that tribe, subdued the villages of Argob and named them Havvoth-jair (“the villages of Jair”). First Kings 4:13 distinguishes between Argob and the villages of Jair, that are said to be in Gilead, south of Argob. Deuteronomy 3:14 may represent a textual difficulty, or perhaps the location of the villages of Jair on the border between Argob and Gilead was responsible for the apparent discrepancy. That border could have shifted during the three centuries between the conquests of Jair and the reign of Solomon. By then, the name Havvoth-jair could even have referred to a different set of cities.<\/p>","content_en":"<h3>ARGOB (P<span>lace<\/span>)<\/h3>\n<p>Region in Bashan won by the Israelites when they defeated King Og at Edrei (Nm 21:33-35; Dt 3:4). Argob was located east of the Sea of Chinnereth (later called Sea of Galilee), beyond the regions of Geshur and Maacah (Dt 3:14). Moses assigned all of Bashan, including Argob, to half of Manasseh’s tribe (Dt 3:13-14). Jair, of that tribe, subdued the villages of Argob and named them Havvoth-jair (“the villages of Jair”). First Kings 4:13 distinguishes between Argob and the villages of Jair, that are said to be in Gilead, south of Argob. Deuteronomy 3:14 may represent a textual difficulty, or perhaps the location of the villages of Jair on the border between Argob and Gilead was responsible for the apparent discrepancy. That border could have shifted during the three centuries between the conquests of Jair and the reign of Solomon. By then, the name Havvoth-jair could even have referred to a different set of cities.<\/p>","summary_ro":"ARGOB (Place) Region in Bashan won by the Israelites when they defeated King Og at Edrei (Nm 21:33-35; Dt 3:4). Argob was located east of the Sea of Chinnereth (later called Sea of Galilee), beyond the regions of Geshur and Maacah (Dt 3:14). Moses assigned all of Bashan, including Argob, to half of Manasseh’s tribe (Dt 3:13-14). Jair, of that tribe, subdued the villages of Argob and named them Havvoth-jair (“the villages of Jair”). First Kings 4:13 distinguishes between Argob and the villages...","summary_en":"ARGOB (Place) Region in Bashan won by the Israelites when they defeated King Og at Edrei (Nm 21:33-35; Dt 3:4). Argob was located east of the Sea of Chinnereth (later called Sea of Galilee), beyond the regions of Geshur and Maacah (Dt 3:14). Moses assigned all of Bashan, including Argob, to half of Manasseh’s tribe (Dt 3:13-14). Jair, of that tribe, subdued the villages of Argob and named them Havvoth-jair (“the villages of Jair”). First Kings 4:13 distinguishes between Argob and the villages...","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false},{"id":3901,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Bashan","title_en":"Bashan","content_ro":"<h3>BASHAN<\/h3>\n<p>Region east and northeast of the Sea of Galilee. The exact boundaries of Bashan are difficult to determine, but it extended approximately 35 to 40 miles (55 to 64 kilometers) from the foot of Mt Hermon in the north to the Yarmuk River in the south, and stretched some 60 to 70 miles (97 to 113 kilometers) eastward from the Sea of Galilee.<\/p>\n<p>The region (“Hauran,” Ez 47:16, 18) is mostly a fertile tableland 1,600 to 2,300 feet (488 to 701 meters) in altitude. Its rich volcanic alluvium is well watered because the low hills of southern Galilee to the west allow the rains to sweep farther inland than in most other places along the Palestinian coast. Today, as in ancient times, it is an agriculturally productive region. In NT times it was a grain-producing area of the Roman Empire. Bashan was known for the quality of its cattle and sheep (Dt 32:14; Ez 39:18; Am 4:1).<\/p>\n<p>In the patriarch Abraham’s day, Bashan’s inhabitants were giantlike people called Rephaim (Gn 14:5). Og, the last of the Rephaim, was an enemy of the Israelites as they sought to enter Canaan after their Egyptian bondage and wilderness wandering (Dt 29:7). Og was defeated and slain by the Israelites (Nm 21:33-35). Bashan’s prosperity at that time is indicated by the fact that one of its provinces, Argob, had 60 great walled cities (Dt 3:4-5). The chief cities of Bashan were Edrei, Ashtaroth, Golan, and Salecah. After Israel conquered the territory east of the Jordan River, Bashan was given to the half-tribe of Manasseh (Jos 13:29-30). Golan and Ashtaroth, two cities in Bashan, were reserved for the Levites (1 Chr 6:71). Ben-geber of Ramoth-gilead administered Argob (a region in Bashan) for King Solomon (1 Kgs 4:13). In the days of Jehu (841–814 <span>BC<\/span>), King Hazael of Syria conquered the area (2 Kgs 10:33). Tiglath-pileser III incorporated Bashan into the Assyrian Empire in the eighth century <span>BC<\/span> (15:29). The Nabateans held it in the second century <span>BC<\/span>, and Herod the Great (37–4 <span>BC<\/span>) ruled over it at the time of Jesus’ birth.<\/p>","content_en":"<h3>BASHAN<\/h3>\n<p>Region east and northeast of the Sea of Galilee. The exact boundaries of Bashan are difficult to determine, but it extended approximately 35 to 40 miles (55 to 64 kilometers) from the foot of Mt Hermon in the north to the Yarmuk River in the south, and stretched some 60 to 70 miles (97 to 113 kilometers) eastward from the Sea of Galilee.<\/p>\n<p>The region (“Hauran,” Ez 47:16, 18) is mostly a fertile tableland 1,600 to 2,300 feet (488 to 701 meters) in altitude. Its rich volcanic alluvium is well watered because the low hills of southern Galilee to the west allow the rains to sweep farther inland than in most other places along the Palestinian coast. Today, as in ancient times, it is an agriculturally productive region. In NT times it was a grain-producing area of the Roman Empire. Bashan was known for the quality of its cattle and sheep (Dt 32:14; Ez 39:18; Am 4:1).<\/p>\n<p>In the patriarch Abraham’s day, Bashan’s inhabitants were giantlike people called Rephaim (Gn 14:5). Og, the last of the Rephaim, was an enemy of the Israelites as they sought to enter Canaan after their Egyptian bondage and wilderness wandering (Dt 29:7). Og was defeated and slain by the Israelites (Nm 21:33-35). Bashan’s prosperity at that time is indicated by the fact that one of its provinces, Argob, had 60 great walled cities (Dt 3:4-5). The chief cities of Bashan were Edrei, Ashtaroth, Golan, and Salecah. After Israel conquered the territory east of the Jordan River, Bashan was given to the half-tribe of Manasseh (Jos 13:29-30). Golan and Ashtaroth, two cities in Bashan, were reserved for the Levites (1 Chr 6:71). Ben-geber of Ramoth-gilead administered Argob (a region in Bashan) for King Solomon (1 Kgs 4:13). In the days of Jehu (841–814 <span>BC<\/span>), King Hazael of Syria conquered the area (2 Kgs 10:33). Tiglath-pileser III incorporated Bashan into the Assyrian Empire in the eighth century <span>BC<\/span> (15:29). The Nabateans held it in the second century <span>BC<\/span>, and Herod the Great (37–4 <span>BC<\/span>) ruled over it at the time of Jesus’ birth.<\/p>","summary_ro":"BASHAN Region east and northeast of the Sea of Galilee. The exact boundaries of Bashan are difficult to determine, but it extended approximately 35 to 40 miles (55 to 64 kilometers) from the foot of Mt Hermon in the north to the Yarmuk River in the south, and stretched some 60 to 70 miles (97 to 113 kilometers) eastward from the Sea of Galilee. The region (“Hauran,” Ez 47:16, 18) is mostly a fertile tableland 1,600 to 2,300 feet (488 to 701 meters) in altitude. Its rich volcanic alluvium is w...","summary_en":"BASHAN Region east and northeast of the Sea of Galilee. The exact boundaries of Bashan are difficult to determine, but it extended approximately 35 to 40 miles (55 to 64 kilometers) from the foot of Mt Hermon in the north to the Yarmuk River in the south, and stretched some 60 to 70 miles (97 to 113 kilometers) eastward from the Sea of Galilee. The region (“Hauran,” Ez 47:16, 18) is mostly a fertile tableland 1,600 to 2,300 feet (488 to 701 meters) in altitude. Its rich volcanic alluvium is w...","source":"Articles\/B.xml","external_url":null,"has_map":false,"has_picture":false},{"id":44887,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Deuteronomul 3:4","title_en":"Study Note: Deuteronomul 3:4","content_ro":"<p><strong>3:4<\/strong> <em>Argob<\/em> might be synonymous with Bashan or might refer to a heavily populated part of Bashan.<\/p>","content_en":"<p><strong>3:4<\/strong> <em>Argob<\/em> might be synonymous with Bashan or might refer to a heavily populated part of Bashan.<\/p>","summary_ro":"3:4 Argob might be synonymous with Bashan or might refer to a heavily populated part of Bashan.","summary_en":"3:4 Argob might be synonymous with Bashan or might refer to a heavily populated part of Bashan.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":72513,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Deuteronomul 3:4","title_en":"Study Note: Deuteronomul 3:4","content_ro":"<p><strong>3:4<\/strong> <em>Argob<\/em> might be synonymous with Bashan or might refer to a heavily populated part of Bashan.<\/p>","content_en":"<p><strong>3:4<\/strong> <em>Argob<\/em> might be synonymous with Bashan or might refer to a heavily populated part of Bashan.<\/p>","summary_ro":"3:4 Argob might be synonymous with Bashan or might refer to a heavily populated part of Bashan.","summary_en":"3:4 Argob might be synonymous with Bashan or might refer to a heavily populated part of Bashan.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":100139,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Deuteronomul 3:4","title_en":"Study Note: Deuteronomul 3:4","content_ro":"<p><strong>3:4<\/strong> <em>Argob<\/em> might be synonymous with Bashan or might refer to a heavily populated part of Bashan.<\/p>","content_en":"<p><strong>3:4<\/strong> <em>Argob<\/em> might be synonymous with Bashan or might refer to a heavily populated part of Bashan.<\/p>","summary_ro":"3:4 Argob might be synonymous with Bashan or might refer to a heavily populated part of Bashan.","summary_en":"3:4 Argob might be synonymous with Bashan or might refer to a heavily populated part of Bashan.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":127765,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Deuteronomul 3:4","title_en":"Study Note: Deuteronomul 3:4","content_ro":"<p><strong>3:4<\/strong> <em>Argob<\/em> might be synonymous with Bashan or might refer to a heavily populated part of Bashan.<\/p>","content_en":"<p><strong>3:4<\/strong> <em>Argob<\/em> might be synonymous with Bashan or might refer to a heavily populated part of Bashan.<\/p>","summary_ro":"3:4 Argob might be synonymous with Bashan or might refer to a heavily populated part of Bashan.","summary_en":"3:4 Argob might be synonymous with Bashan or might refer to a heavily populated part of Bashan.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"5":[{"id":28342,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Og","title_en":"Og","content_ro":"<h3>OG<\/h3>\n<p>King whose fame partly came from his being a giant. “King Og of Bashan was the last of the giant Rephaites. His iron bed was more than thirteen feet [4.1 meters] long and six feet [1.8 meters] wide” (Dt 3:11, <span>nlt<\/span>).<\/p>\n<p>Og, king of Bashan, fell before Moses’ assault immediately after the defeat of King Sihon the Amorite (Nm 21:33-35). Bashan lay along the northern part of the Transjordan. Og’s land stretched northeastward from the lower course of the Jarmuk (Yarmuk) River, and lofty mountain ranges protected him on the east from scorching desert winds.<\/p>\n<p>Og and his people had several settlements, primarily Ashtaroth and Edrei (Jos 13:12). Og had fortified his land with 60 walled cities and was probably overconfident before Moses’ army. Moses completely destroyed the populace of those cities; he spared only the livestock and the spoils of war (Dt 3:5-6).<\/p>\n<p>Three tribes of Israel found the Transjordan particularly suitable for grazing their herds. So at the defeat of Sihon and Og, Moses assigned the newly won lands to the tribes of Gad, Reuben, and half of Manasseh (Nm 32:33; Jos 12:4-6).<\/p>","content_en":"<h3>OG<\/h3>\n<p>King whose fame partly came from his being a giant. “King Og of Bashan was the last of the giant Rephaites. His iron bed was more than thirteen feet [4.1 meters] long and six feet [1.8 meters] wide” (Dt 3:11, <span>nlt<\/span>).<\/p>\n<p>Og, king of Bashan, fell before Moses’ assault immediately after the defeat of King Sihon the Amorite (Nm 21:33-35). Bashan lay along the northern part of the Transjordan. Og’s land stretched northeastward from the lower course of the Jarmuk (Yarmuk) River, and lofty mountain ranges protected him on the east from scorching desert winds.<\/p>\n<p>Og and his people had several settlements, primarily Ashtaroth and Edrei (Jos 13:12). Og had fortified his land with 60 walled cities and was probably overconfident before Moses’ army. Moses completely destroyed the populace of those cities; he spared only the livestock and the spoils of war (Dt 3:5-6).<\/p>\n<p>Three tribes of Israel found the Transjordan particularly suitable for grazing their herds. So at the defeat of Sihon and Og, Moses assigned the newly won lands to the tribes of Gad, Reuben, and half of Manasseh (Nm 32:33; Jos 12:4-6).<\/p>","summary_ro":"OG King whose fame partly came from his being a giant. “King Og of Bashan was the last of the giant Rephaites. His iron bed was more than thirteen feet [4.1 meters] long and six feet [1.8 meters] wide” (Dt 3:11, nlt). Og, king of Bashan, fell before Moses’ assault immediately after the defeat of King Sihon the Amorite (Nm 21:33-35). Bashan lay along the northern part of the Transjordan. Og’s land stretched northeastward from the lower course of the Jarmuk (Yarmuk) River, and lofty mountain ra...","summary_en":"OG King whose fame partly came from his being a giant. “King Og of Bashan was the last of the giant Rephaites. His iron bed was more than thirteen feet [4.1 meters] long and six feet [1.8 meters] wide” (Dt 3:11, nlt). Og, king of Bashan, fell before Moses’ assault immediately after the defeat of King Sihon the Amorite (Nm 21:33-35). Bashan lay along the northern part of the Transjordan. Og’s land stretched northeastward from the lower course of the Jarmuk (Yarmuk) River, and lofty mountain ra...","source":"Articles\/O.xml","external_url":null,"has_map":false,"has_picture":false},{"id":29676,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Perizzite","title_en":"Perizzite","content_ro":"<h3>PERIZZITE<\/h3>\n<p>One of several population segments occupying the land of Palestine prior to and subsequent to the Israelite conquest (Gn 15:20; Ex 3:8, 17; 23:23; 33:2; 34:11; Dt 7:1; 20:17; Jos 3:10; 9:1; 11:3; 12:8; 24:11; 1 Kgs 9:20; 2 Chr 8:7; Ezr 9:1; Neh 9:8). The enumeration of these peoples throughout the OT serves a variety of purposes, none of which is strictly historical or geographical. It serves to inform the reader that, no matter how numerous, the doom of these people is sure when God’s time has come (Gn 15:20; Ex 3:8). At other times, they are mentioned to illustrate the hostility of the enemies of God against Israel’s onward march into the land promised to them by the Lord (Jos 9:1; 11:3; 24:11). But they are also portrayed as conquered and reduced to servile labor (Jos 12:8; 1 Kgs 9:20). In the postexilic period, they continue to be a threat to the purity of life of the covenant community recently settled in the land of their fathers (Ezr 9:1).<\/p>\n<p>There are a few instances where the word “Perizzites” occurs in conjunction with “Canaanites” (Gn 13:7; 34:30; Jgs 1:4-5), and in one instance it is combined with “Rephaites” (Jos 17:15). The name “Pirizzi” also occurs once in the tablets of El Amarna.<\/p>\n<p>The exact identity of the Perizzites has thus far remained obscure. In a few instances in which the name occurs in conjunction with “Canaanites,” it seems to refer to one of the major components of Canaan’s population. Some have even suggested that the Perizzites were the pre-Canaanite population of Palestine, in view of the omission of them in the list of Genesis 10. But this cannot be proven. Others have attempted to read this name as an appellative meaning “inhabitants of unwalled villages.” This view finds some support in another Hebrew word, <span class=\"hebrew\" lang=\"he\">perazoth<\/span><em>,<\/em> “unwalled villages” (Est 9:19; Ez 38:11; Zec 2:4; cf. also <span class=\"hebrew\" lang=\"he\">perazi<\/span><em>,<\/em> “open country,” Dt 3:5; 1 Sm 6:18). But the fact that the name occurs so frequently among other peoples whose identity is known should caution against such an approach.<\/p>\n<p>Several commentators, instead of regarding the Perizzites as one of the major components of Canaan’s population, have sought to localize them, either in the vicinity of Bethel (cf. Gn 13:7) or of Shechem (34:30), or in the territory of Judah (Jgs 1:4-5). But these locales are by no means contiguous. The reference to the Rephaim (<span>nlt<\/span>, <span>niv<\/span> “Rephaites”) in Joshua 17:15 has prompted the suggestion that the Perizzites belonged to the Transjordan region, but this does not follow either from the immediate context or from the use of the word “Rephaim” elsewhere.<\/p>\n<p><em>See also<\/em> Canaan, Canaanite.<\/p>","content_en":"<h3>PERIZZITE<\/h3>\n<p>One of several population segments occupying the land of Palestine prior to and subsequent to the Israelite conquest (Gn 15:20; Ex 3:8, 17; 23:23; 33:2; 34:11; Dt 7:1; 20:17; Jos 3:10; 9:1; 11:3; 12:8; 24:11; 1 Kgs 9:20; 2 Chr 8:7; Ezr 9:1; Neh 9:8). The enumeration of these peoples throughout the OT serves a variety of purposes, none of which is strictly historical or geographical. It serves to inform the reader that, no matter how numerous, the doom of these people is sure when God’s time has come (Gn 15:20; Ex 3:8). At other times, they are mentioned to illustrate the hostility of the enemies of God against Israel’s onward march into the land promised to them by the Lord (Jos 9:1; 11:3; 24:11). But they are also portrayed as conquered and reduced to servile labor (Jos 12:8; 1 Kgs 9:20). In the postexilic period, they continue to be a threat to the purity of life of the covenant community recently settled in the land of their fathers (Ezr 9:1).<\/p>\n<p>There are a few instances where the word “Perizzites” occurs in conjunction with “Canaanites” (Gn 13:7; 34:30; Jgs 1:4-5), and in one instance it is combined with “Rephaites” (Jos 17:15). The name “Pirizzi” also occurs once in the tablets of El Amarna.<\/p>\n<p>The exact identity of the Perizzites has thus far remained obscure. In a few instances in which the name occurs in conjunction with “Canaanites,” it seems to refer to one of the major components of Canaan’s population. Some have even suggested that the Perizzites were the pre-Canaanite population of Palestine, in view of the omission of them in the list of Genesis 10. But this cannot be proven. Others have attempted to read this name as an appellative meaning “inhabitants of unwalled villages.” This view finds some support in another Hebrew word, <span class=\"hebrew\" lang=\"he\">perazoth<\/span><em>,<\/em> “unwalled villages” (Est 9:19; Ez 38:11; Zec 2:4; cf. also <span class=\"hebrew\" lang=\"he\">perazi<\/span><em>,<\/em> “open country,” Dt 3:5; 1 Sm 6:18). But the fact that the name occurs so frequently among other peoples whose identity is known should caution against such an approach.<\/p>\n<p>Several commentators, instead of regarding the Perizzites as one of the major components of Canaan’s population, have sought to localize them, either in the vicinity of Bethel (cf. Gn 13:7) or of Shechem (34:30), or in the territory of Judah (Jgs 1:4-5). But these locales are by no means contiguous. The reference to the Rephaim (<span>nlt<\/span>, <span>niv<\/span> “Rephaites”) in Joshua 17:15 has prompted the suggestion that the Perizzites belonged to the Transjordan region, but this does not follow either from the immediate context or from the use of the word “Rephaim” elsewhere.<\/p>\n<p><em>See also<\/em> Canaan, Canaanite.<\/p>","summary_ro":"PERIZZITE One of several population segments occupying the land of Palestine prior to and subsequent to the Israelite conquest (Gn 15:20; Ex 3:8, 17; 23:23; 33:2; 34:11; Dt 7:1; 20:17; Jos 3:10; 9:1; 11:3; 12:8; 24:11; 1 Kgs 9:20; 2 Chr 8:7; Ezr 9:1; Neh 9:8). The enumeration of these peoples throughout the OT serves a variety of purposes, none of which is strictly historical or geographical. It serves to inform the reader that, no matter how numerous, the doom of these people is sure when Go...","summary_en":"PERIZZITE One of several population segments occupying the land of Palestine prior to and subsequent to the Israelite conquest (Gn 15:20; Ex 3:8, 17; 23:23; 33:2; 34:11; Dt 7:1; 20:17; Jos 3:10; 9:1; 11:3; 12:8; 24:11; 1 Kgs 9:20; 2 Chr 8:7; Ezr 9:1; Neh 9:8). The enumeration of these peoples throughout the OT serves a variety of purposes, none of which is strictly historical or geographical. It serves to inform the reader that, no matter how numerous, the doom of these people is sure when Go...","source":"Articles\/P.xml","external_url":null,"has_map":false,"has_picture":false}],"6":[{"id":8374,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Cursed Curse","title_en":"Cursed Curse","content_ro":"<h3>CURSE, CURSED<\/h3>\n<p>Invocation of evil or injury against one’s enemies. As practiced in Bible times, cursing was the opposite of blessing and should not be confused with profanity in the modern sense.<\/p>\n<p class=\"h2\" id=\"PaganBeliefs\">Pagan Beliefs<\/p>\n<p>Curses and blessings were linked to the ancient pagan belief that spirits of “the gods” could be invoked to act on behalf of a person who repeated certain incantations or performed certain deeds (such as sacrifices). It was thought that a spoken curse possessed an occult power to work calamity on one’s enemies. In some pagan cultures, curses were written on clay jars that were then smashed, symbolically initiating or effecting the intended curse.<\/p>\n<p>Tombs were protected against would-be desecrators by means of curses. Royal inscriptions were protected by maledictions aimed at anyone who might alter, destroy, or defy the written decree (Ezr 6:11-12).<\/p>\n<p class=\"h2\" id=\"CursesinOldTestamentTimes\">Curses in Old Testament Times<\/p>\n<p>Among the Hebrews a curse, valid only within a covenant framework overseen by God, was spoken for the sake of justice. In the OT the curse was an integral part of a covenant relationship—between God and the community, between God and an individual, or among members of the community. To break the terms of a covenant was to merit the covenant curse or curses. A curse invoked under other conditions was powerless. “Like a sparrow in its flitting, like a swallow in its flying, a curse that is causeless does not alight” (Prv 26:2, <span>rsv<\/span>). A curse could be retracted by pronouncing a blessing (Ex 12:32; Jgs 17:1-2; 2 Sm 21:1-3).<\/p>\n<p>The Mosaic law forbade the cursing of parents (Ex 21:17; cf. Prv 20:20; Mt 15:4), the ruler (Ex 22:28), and the deaf (Lv 19:14). A man who suspected his wife of unfaithfulness could require that she submit to a test administered by the priest that would result in a curse upon her if she was guilty (Nm 5:11-31). Individuals might pronounce a curse upon themselves to show the truthfulness of their assertions or promises (Nm 5:19-22; Jb 31:7-10, 16-22; Ps 137:5-6). In the NT the apostle Peter followed the OT practice when he used a curse to deny that he knew Jesus (Mk 14:71). Certain men who wished to kill the apostle Paul proved their sincerity by such a solemn curse (Acts 23:12, 14, 21). Cursing God was punishable by death (Lv 24:10-16; cf. Ex 22:28; Is 8:21-22).<\/p>\n<p>Curses in Bible history include God’s curse on the serpent, Adam, and Eve (Gn 3:14-19); on Cain (4:11-12); on those who might curse the patriarch Abraham and his descendants (12:3); and on those who put their trust in human strength instead of in the Lord (Jer 17:5). When the people of Israel passed through Moab on their way to the Promised Land, Moab’s king, Balak, hired Balaam to curse the Israelites; he and Balaam learned, however, that they could not curse those whom God had blessed (Nm 22–24). Joshua cursed anyone who might try to rebuild Jericho (Jos 6:26; fulfilled in 1 Kgs 16:34). King Saul made a curse that almost cost his son Jonathan’s life (1 Sm 14:24, 43-45). Many other curses are mentioned in the OT (see, e.g., Gn 9:25; 49:5-7; Jos 9:22-23; Jgs 9:7-21, 57; 2 Sm 16:5-13; 1 Kgs 21:17-24; 2 Kgs 2:24; Mal 2:2; 4:6). The pronouncement of “woe” (<span>nlt<\/span> “destruction”) is also the language of curse (Is 5:8-23; cf. Mt 23:13-33, where “alas” and “woe” can be used synonymously and may be either an exclamation of sorrow or of impending doom and calamity).<\/p>\n<p>Psalm 109 contains a lengthy imprecation against the psalmist’s enemies, evidently because they had spoken some words against him falsely (see also Pss 58:6-11; 69:19-28; 143:12). The prophet Jeremiah was not averse to calling on God to punish his tormentors (Jer 11:20; 12:3; 15:15; 17:18; 18:21-22; 20:11-12) or asking God not to forgive them (18:23). Such imprecations against one’s enemies are difficult for Christians today to understand because they contrast sharply with the NT commands to “bless those who curse you” (Lk 6:28; cf. Rom 12:14). Jesus’ injunction to “love your enemies” (Mt 5:44) may be intended to point beyond the cursing practiced in the OT to a fuller understanding of God’s command to love one’s neighbor as oneself.<\/p>\n<h5>Covenant Curses<\/h5>\n<p>Protection of a contract or treaty by invoking a curse on the violator was common in OT times. Sometimes a covenant was sealed by cutting up an animal and having the covenanting individuals walk between the severed pieces; the slain animal symbolized the curse to befall the violator. God agreed to submit to such a curse on himself if he broke the covenant he made with the patriarch Abraham (Gn 15:7-21). Later, God accused the leaders and people of Israel of breaking their covenant with him and warned them of the consequences to follow (Jer 34:18-19). An essential part of the covenant God made with Israel at Mt Sinai was the promise of blessings for keeping the covenant and curses for breaking it (Dt 11:26-28; 27:15-26; 28:15-68; 30:19; cf. Lv 26:3-39). Israel suffered those curses in the time of the prophets Jeremiah and Ezekiel; the covenant breakers, including the king, were threatened with a curse (Jer 11:3; Ez 17:11-21).<\/p>\n<h5>The Ban on “Devoted Things”<\/h5>\n<p>A special kind of curse was the ban or anathema. Strictly speaking, it was a vow to devote persons, animals, or objects under such a curse to God. In some cases the priests could use objects that had fallen under the ban (Nm 18:14; Ez 44:29), but that provision did not apply to living beings. All persons or animals under the ban were sacrificed or destroyed (Lv 27:28-29). The ban was commonly used in Israel’s wars against its pagan neighbors. Sometimes everything was declared anathema (Jos 6:17-19), but normally only persons and heathen images were destroyed (Dt 2:34; 3:6; 7:2, 25-26—not even the melted gold of images was to be kept). To violate the ban by preserving any part of the cursed things was to come under the ban oneself. Because Achan did not respect the ban placed upon Jericho, the terms of that curse came upon all Israel until Achan confessed and was executed (Jos 7).<\/p>\n<p>After the exile, the Jews did not practice the anathema (or ban) by putting people to death; people who violated a curse were excommunicated and put out of the congregation of Israel (Ezr 10:8). That meant that the person was no longer part of God’s people and was considered “dead.”<\/p>\n<p class=\"h2\" id=\"CursesinNewTestamentTimes\">Curses in New Testament Times<\/p>\n<p>Jewish synagogues practiced excommunication, or anathema, in the NT period (Lk 6:22; Jn 9:22; 12:42; 16:2). Later, Christians excommunicated persons by declaring them outside of the redeemed community (Mt 18:17) or “delivered to Satan” (1 Cor 5:5; 1 Tm 1:20). Both practices stemmed from the OT ban. Unlike that curse, however, the excommunication could be removed as soon as the person repented.<\/p>\n<p>Since the anathema branded a person as “rejected” or “cursed by God,” Saul of Tarsus, before his conversion, tried to compel Christians to renounce Christ by calling him accursed (cf. Acts 26:11). Later, as an apostle, Paul (Saul) warned that no one speaking by the Spirit of God could call Jesus accursed (1 Cor 12:3). Paul pronounced anathema (destined for judgment and perdition) upon anyone who preached another gospel than the one he and the other apostles preached (Gal 1:8-9). Paul said he wished he could be accursed, cut off from salvation and the people of God, if that could lead to the salvation of his fellow Israelites (Rom 9:3). His desire reflected the love of Christ, who accepted the “curse of the law” upon himself in submitting to suffering and death on the cross in order to redeem human beings from that curse (Gal 3:8-14; cf. Dt 21:22-23). The NT promises that a time will come when “there shall no longer be any curse” (Rv 22:3, <span>nasb<\/span>).<\/p>\n<p><em>See also<\/em> War, Holy.<\/p>","content_en":"<h3>CURSE, CURSED<\/h3>\n<p>Invocation of evil or injury against one’s enemies. As practiced in Bible times, cursing was the opposite of blessing and should not be confused with profanity in the modern sense.<\/p>\n<p class=\"h2\" id=\"PaganBeliefs\">Pagan Beliefs<\/p>\n<p>Curses and blessings were linked to the ancient pagan belief that spirits of “the gods” could be invoked to act on behalf of a person who repeated certain incantations or performed certain deeds (such as sacrifices). It was thought that a spoken curse possessed an occult power to work calamity on one’s enemies. In some pagan cultures, curses were written on clay jars that were then smashed, symbolically initiating or effecting the intended curse.<\/p>\n<p>Tombs were protected against would-be desecrators by means of curses. Royal inscriptions were protected by maledictions aimed at anyone who might alter, destroy, or defy the written decree (Ezr 6:11-12).<\/p>\n<p class=\"h2\" id=\"CursesinOldTestamentTimes\">Curses in Old Testament Times<\/p>\n<p>Among the Hebrews a curse, valid only within a covenant framework overseen by God, was spoken for the sake of justice. In the OT the curse was an integral part of a covenant relationship—between God and the community, between God and an individual, or among members of the community. To break the terms of a covenant was to merit the covenant curse or curses. A curse invoked under other conditions was powerless. “Like a sparrow in its flitting, like a swallow in its flying, a curse that is causeless does not alight” (Prv 26:2, <span>rsv<\/span>). A curse could be retracted by pronouncing a blessing (Ex 12:32; Jgs 17:1-2; 2 Sm 21:1-3).<\/p>\n<p>The Mosaic law forbade the cursing of parents (Ex 21:17; cf. Prv 20:20; Mt 15:4), the ruler (Ex 22:28), and the deaf (Lv 19:14). A man who suspected his wife of unfaithfulness could require that she submit to a test administered by the priest that would result in a curse upon her if she was guilty (Nm 5:11-31). Individuals might pronounce a curse upon themselves to show the truthfulness of their assertions or promises (Nm 5:19-22; Jb 31:7-10, 16-22; Ps 137:5-6). In the NT the apostle Peter followed the OT practice when he used a curse to deny that he knew Jesus (Mk 14:71). Certain men who wished to kill the apostle Paul proved their sincerity by such a solemn curse (Acts 23:12, 14, 21). Cursing God was punishable by death (Lv 24:10-16; cf. Ex 22:28; Is 8:21-22).<\/p>\n<p>Curses in Bible history include God’s curse on the serpent, Adam, and Eve (Gn 3:14-19); on Cain (4:11-12); on those who might curse the patriarch Abraham and his descendants (12:3); and on those who put their trust in human strength instead of in the Lord (Jer 17:5). When the people of Israel passed through Moab on their way to the Promised Land, Moab’s king, Balak, hired Balaam to curse the Israelites; he and Balaam learned, however, that they could not curse those whom God had blessed (Nm 22–24). Joshua cursed anyone who might try to rebuild Jericho (Jos 6:26; fulfilled in 1 Kgs 16:34). King Saul made a curse that almost cost his son Jonathan’s life (1 Sm 14:24, 43-45). Many other curses are mentioned in the OT (see, e.g., Gn 9:25; 49:5-7; Jos 9:22-23; Jgs 9:7-21, 57; 2 Sm 16:5-13; 1 Kgs 21:17-24; 2 Kgs 2:24; Mal 2:2; 4:6). The pronouncement of “woe” (<span>nlt<\/span> “destruction”) is also the language of curse (Is 5:8-23; cf. Mt 23:13-33, where “alas” and “woe” can be used synonymously and may be either an exclamation of sorrow or of impending doom and calamity).<\/p>\n<p>Psalm 109 contains a lengthy imprecation against the psalmist’s enemies, evidently because they had spoken some words against him falsely (see also Pss 58:6-11; 69:19-28; 143:12). The prophet Jeremiah was not averse to calling on God to punish his tormentors (Jer 11:20; 12:3; 15:15; 17:18; 18:21-22; 20:11-12) or asking God not to forgive them (18:23). Such imprecations against one’s enemies are difficult for Christians today to understand because they contrast sharply with the NT commands to “bless those who curse you” (Lk 6:28; cf. Rom 12:14). Jesus’ injunction to “love your enemies” (Mt 5:44) may be intended to point beyond the cursing practiced in the OT to a fuller understanding of God’s command to love one’s neighbor as oneself.<\/p>\n<h5>Covenant Curses<\/h5>\n<p>Protection of a contract or treaty by invoking a curse on the violator was common in OT times. Sometimes a covenant was sealed by cutting up an animal and having the covenanting individuals walk between the severed pieces; the slain animal symbolized the curse to befall the violator. God agreed to submit to such a curse on himself if he broke the covenant he made with the patriarch Abraham (Gn 15:7-21). Later, God accused the leaders and people of Israel of breaking their covenant with him and warned them of the consequences to follow (Jer 34:18-19). An essential part of the covenant God made with Israel at Mt Sinai was the promise of blessings for keeping the covenant and curses for breaking it (Dt 11:26-28; 27:15-26; 28:15-68; 30:19; cf. Lv 26:3-39). Israel suffered those curses in the time of the prophets Jeremiah and Ezekiel; the covenant breakers, including the king, were threatened with a curse (Jer 11:3; Ez 17:11-21).<\/p>\n<h5>The Ban on “Devoted Things”<\/h5>\n<p>A special kind of curse was the ban or anathema. Strictly speaking, it was a vow to devote persons, animals, or objects under such a curse to God. In some cases the priests could use objects that had fallen under the ban (Nm 18:14; Ez 44:29), but that provision did not apply to living beings. All persons or animals under the ban were sacrificed or destroyed (Lv 27:28-29). The ban was commonly used in Israel’s wars against its pagan neighbors. Sometimes everything was declared anathema (Jos 6:17-19), but normally only persons and heathen images were destroyed (Dt 2:34; 3:6; 7:2, 25-26—not even the melted gold of images was to be kept). To violate the ban by preserving any part of the cursed things was to come under the ban oneself. Because Achan did not respect the ban placed upon Jericho, the terms of that curse came upon all Israel until Achan confessed and was executed (Jos 7).<\/p>\n<p>After the exile, the Jews did not practice the anathema (or ban) by putting people to death; people who violated a curse were excommunicated and put out of the congregation of Israel (Ezr 10:8). That meant that the person was no longer part of God’s people and was considered “dead.”<\/p>\n<p class=\"h2\" id=\"CursesinNewTestamentTimes\">Curses in New Testament Times<\/p>\n<p>Jewish synagogues practiced excommunication, or anathema, in the NT period (Lk 6:22; Jn 9:22; 12:42; 16:2). Later, Christians excommunicated persons by declaring them outside of the redeemed community (Mt 18:17) or “delivered to Satan” (1 Cor 5:5; 1 Tm 1:20). Both practices stemmed from the OT ban. Unlike that curse, however, the excommunication could be removed as soon as the person repented.<\/p>\n<p>Since the anathema branded a person as “rejected” or “cursed by God,” Saul of Tarsus, before his conversion, tried to compel Christians to renounce Christ by calling him accursed (cf. Acts 26:11). Later, as an apostle, Paul (Saul) warned that no one speaking by the Spirit of God could call Jesus accursed (1 Cor 12:3). Paul pronounced anathema (destined for judgment and perdition) upon anyone who preached another gospel than the one he and the other apostles preached (Gal 1:8-9). Paul said he wished he could be accursed, cut off from salvation and the people of God, if that could lead to the salvation of his fellow Israelites (Rom 9:3). His desire reflected the love of Christ, who accepted the “curse of the law” upon himself in submitting to suffering and death on the cross in order to redeem human beings from that curse (Gal 3:8-14; cf. Dt 21:22-23). The NT promises that a time will come when “there shall no longer be any curse” (Rv 22:3, <span>nasb<\/span>).<\/p>\n<p><em>See also<\/em> War, Holy.<\/p>","summary_ro":"CURSE, CURSED Invocation of evil or injury against one’s enemies. As practiced in Bible times, cursing was the opposite of blessing and should not be confused with profanity in the modern sense. Pagan Beliefs Curses and blessings were linked to the ancient pagan belief that spirits of “the gods” could be invoked to act on behalf of a person who repeated certain incantations or performed certain deeds (such as sacrifices). It was thought that a spoken curse possessed an occult power to work ca...","summary_en":"CURSE, CURSED Invocation of evil or injury against one’s enemies. As practiced in Bible times, cursing was the opposite of blessing and should not be confused with profanity in the modern sense. Pagan Beliefs Curses and blessings were linked to the ancient pagan belief that spirits of “the gods” could be invoked to act on behalf of a person who repeated certain incantations or performed certain deeds (such as sacrifices). It was thought that a spoken curse possessed an occult power to work ca...","source":"Articles\/C.xml","external_url":null,"has_map":false,"has_picture":false}],"8":[{"id":16253,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Mount Hermon","title_en":"Mount Hermon","content_ro":"<h3>HERMON, Mount<\/h3>\n<p>Mountain often mentioned as the northern extremity of the territory conquered by Joshua and Moses in Transjordan; it is also the northern boundary of the inheritance of the half-tribe of Manasseh as well as of Israel in general (Dt 3:8; 4:48; Jos 11:17; 12:1, 5; 13:11; 1 Chr 5:23). Hermon is said to tower over the valley of Lebanon (Jos 11:17; 13:5) and over the land of Mizpah in the valley of Mizpah, to which Joshua pursued the kings of Canaan after his victory over them at the waters of Merom (Jos 11:3, 8). Biblical poetry praises Hermon for its height and for causing dew on Zion (Ps 133:3), and it was famed for its wildlife (Sg 4:8). It also appears in tandem with Mt Tabor (Ps 89:12) and with the Jordan (Ps 42:6). The mountain itself is about 13 miles (21 kilometers) long and rises to a height of 9,166 feet (2.8 kilometers).<\/p>","content_en":"<h3>HERMON, Mount<\/h3>\n<p>Mountain often mentioned as the northern extremity of the territory conquered by Joshua and Moses in Transjordan; it is also the northern boundary of the inheritance of the half-tribe of Manasseh as well as of Israel in general (Dt 3:8; 4:48; Jos 11:17; 12:1, 5; 13:11; 1 Chr 5:23). Hermon is said to tower over the valley of Lebanon (Jos 11:17; 13:5) and over the land of Mizpah in the valley of Mizpah, to which Joshua pursued the kings of Canaan after his victory over them at the waters of Merom (Jos 11:3, 8). Biblical poetry praises Hermon for its height and for causing dew on Zion (Ps 133:3), and it was famed for its wildlife (Sg 4:8). It also appears in tandem with Mt Tabor (Ps 89:12) and with the Jordan (Ps 42:6). The mountain itself is about 13 miles (21 kilometers) long and rises to a height of 9,166 feet (2.8 kilometers).<\/p>","summary_ro":"HERMON, Mount Mountain often mentioned as the northern extremity of the territory conquered by Joshua and Moses in Transjordan; it is also the northern boundary of the inheritance of the half-tribe of Manasseh as well as of Israel in general (Dt 3:8; 4:48; Jos 11:17; 12:1, 5; 13:11; 1 Chr 5:23). Hermon is said to tower over the valley of Lebanon (Jos 11:17; 13:5) and over the land of Mizpah in the valley of Mizpah, to which Joshua pursued the kings of Canaan after his victory over them at the...","summary_en":"HERMON, Mount Mountain often mentioned as the northern extremity of the territory conquered by Joshua and Moses in Transjordan; it is also the northern boundary of the inheritance of the half-tribe of Manasseh as well as of Israel in general (Dt 3:8; 4:48; Jos 11:17; 12:1, 5; 13:11; 1 Chr 5:23). Hermon is said to tower over the valley of Lebanon (Jos 11:17; 13:5) and over the land of Mizpah in the valley of Mizpah, to which Joshua pursued the kings of Canaan after his victory over them at the...","source":"Articles\/H.xml","external_url":null,"has_map":false,"has_picture":false},{"id":27798,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Book of Numbers","title_en":"Book of Numbers","content_ro":"<h3>NUMBERS, Book of<\/h3>\n<p>Fourth book of the English Bible. Its title is the English translation of the Latin Vulgate title, <em>Numeri.<\/em> The book takes this name from the fact that several rosters of various kinds are recorded in the book, specifically, the two army musters in chapters 1 and 26, the tribal camp and march arrangements in chapter 2, and the Levitical censuses in chapters 3 and 4.<\/p>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Background<\/p>\n<p>• Purpose<\/p>\n<p>• Content<\/p>\n<p>• Theological Teaching<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>The question of the authorship of Numbers is part of the larger question of the authorship of the Pentateuch. Until the appearance of the higher-critical documentary theories of the 19th century, the Mosaic authorship of the Pentateuch was almost universally held by both Jews and Christians alike. This time-honored tradition is supported by the Pentateuch itself (e.g., Ex 17:14; 24:4; 34:27; Nm 33:2; Dt 31:9, 24), the rest of the OT (e.g., Jos 23:6; Jgs 3:4; Mal 4:4), as well as Jesus’ teaching (e.g., Jn 5:46-47), and the rest of the NT (e.g., Acts 28:23; Rom 10:19; 1 Cor 9:9). Although discrepancies in the Pentateuch were widely and openly acknowledged, nevertheless Moses, the 15th-century <span>BC<\/span> lawgiver, was affirmed as the primary author of the Pentateuchal literature.<\/p>\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<h5>Sinai Peninsula<\/h5>\n<p>The historical background of Numbers begins primarily in the geographical region of the Sinai Peninsula of the mid-second millennium <span>BC<\/span>.<\/p>\n<p>The Sinai Peninsula is in the shape of an inverted triangle with the base on the north. It is approximately 240 miles (386.2 kilometers) long from north to south and 175 miles (281.6 kilometers) wide at the northern base, with an area of approximately 22,000 square miles (56,980 square kilometers). It is bounded on the north by the Mediterranean Sea and the southern border of Canaan, on the west by the Bitter Lakes and the Gulf of Suez, and on the east by the Arabah and the Gulf of Aqaba. Beginning in the north at the Mediterranean coast and moving south, for about 15 miles (24.1 kilometers) the soil is sandy. South of this coastal plain is a high plateau (Et-Tih) of gravel and limestone (about 2,500 feet, or 762 meters, above sea level), stretching south into the peninsula for approximately 150 miles (241.4 kilometers). Rising above the plateau at this point is a granite mountain formation with peaks up to 8,000 feet (2,438.4 meters) above sea level. In this mountainous region at the apex of the peninsular triangle, Jebel Musa (7,363 feet, or 2,244.2 meters, high), the traditional site where Israel camped before Mt Sinai and Moses received the law, rises above the plain.<\/p>\n<p>The peninsula itself is comprised of five wilderness areas. In the north and immediately east of the land of Goshen is the approximately 40-mile- or 64.4-kilometer-wide wilderness of Shur, which runs past the River of Egypt (Wadi el-Arish) to the region of Kadesh-barnea and northeast to Beersheba. East of this region is the wilderness of Zin, extending east from the wilderness of Shur to the southern tip of the Dead Sea. Kadesh-barnea is located on its southern border (Nm 20:1; 33:36). South of the wilderness of Shur is the wilderness of Etham, and east of this wilderness in the east-central region of Sinai is the great wilderness of Paran (Dt 1:19). Kadesh-barnea is on the northern border of this territory (Nm 13:26). In this area the Israelites spent 38 of their 40 years of wandering. Southwest of the wilderness of Paran, on the western slopes of the peninsula, not far from the granite mountains standing in the southern apex of the triangle, is the wilderness of Sin.<\/p>\n<p>While the region is generally desolate and barren, it is not impassable or incapable of sustaining travelers. Wells and springs dot both the western and eastern borders at reasonable distances from each other. The water table is fairly close to ground level, making the digging of wells possible (Nm 20:17; 21:16-18). The limestone rocks are also capable of holding great amounts of water (20:11). Vegetation is sparse except around the more permanent streams where vegetation and date palms flourish. The rainy season in winter is approximately 20 days. Quail (11:31-32) are known to migrate across the peninsula to Europe in the spring.<\/p>\n\n<h5>The Peoples Israel Confronted<\/h5>\n<h6>Amalekites and Canaanites (14:25, 43-45; 24:20)<\/h6>\n<p>The Amalekites were descendants of Amalek, son of Eliphaz and grandson of Esau (Gn 36:12, 16). They were generally a nomadic people. In the Sinai Peninsula they were the first to war against Israel at Rephidim (cf. Nm 24:20), perhaps the Wadi Refayid in southwest Sinai (Ex 17:8-16), before Israel reached Horeb. A year later, the Amalekites settled in the hills and valleys north of Kadesh-barnea. In league with the Canaanites, the inhabitants of Palestine, they blocked the effort of Israel to invade the land of promise from the south (Nm 14:45). Israel’s will to wage war appears to have been completely broken for years to come.<\/p>\n<h6>Edomites (20:14-21; 21:4, 10-11)<\/h6>\n<p>Edom, or Seir (24:18), is the territory south of the Dead Sea occupied by Esau’s descendants. Stretching from its northern border at the Wadi Zered (21:12), which flowed into the Dead Sea at its southern tip, 100 miles (160.9 kilometers) south to the Gulf of Aqaba, it occupied both sides of the Arabah, with Kadesh-barnea again standing on the edge of its western border (20:16), giving it a land area of approximately 4,000 square miles (10,360 square kilometers). It is a rugged mountain region with peaks rising to 3,500 feet (1,066.8 meters). The “king’s highway,” an ancient trade route from Damascus through the Transjordan to the Gulf of Aqaba, passed through its territory and major cities, Bozrah and Leman. While Edom was not fertile, it did have cultivable areas (20:17-19).<\/p>\n<p>During Israel’s march to the Transjordan region, Edom refused to let Israel journey directly east from Kadesh through its territory but forced Israel to move southeast into and up the Arabah (21:4, 11). In spite of this hostility to God’s people, Israel was forbidden to attack (Dt 2:2-8) or to hate the Edomites (23:7), and so Edom was spared from destruction during the conquest of the land. The area was later conquered by David (2 Sm 8:13-14) according to Balaam’s prophecy (Nm 24:18).<\/p>\n<h6>Arad (21:1-3)<\/h6>\n<p>Arad was a south Canaanite settlement in the Negev. Its king, after fighting against Israel and taking some captives, was later defeated at Hormah.<\/p>\n<h6>Moabites (21:11-15; 22:1–24:25)<\/h6>\n<p>Moab, occupied by the descendants of Lot (Gn 19:37), is the territory east of the Dead Sea lying primarily between the Wadi Arnon (Nm 21:13) and the Wadi Zered with a land area of approximately 1,400 square miles (3,626 square kilometers).<\/p>\n<p>In the late middle Bronze Age, the Moabites had overflowed their main plateau and had extended well to the north of the Arnon all the way to the northern end of the Dead Sea (21:20). At the time of the events recorded in Numbers, however, the Amorites occupied the area from Arnon all the way north to the Wadi Jabbok (vv 13, 21-24), having earlier taken this land from Moab (vv 26-30). The Moabite kingdom was highly organized, with agriculture and livestock, splendid buildings, distinctive pottery, and strong fortifications around her borders. Its god was Chemosh (v 29).<\/p>\n<p>Balak, king of Moab during the period of the conquest, in league with Midian, hired Balaam to curse Israel (chs 22–24). When this failed, the two heathen powers sought to neutralize Israel by luring the people of God into the worship of Chemosh and into idolatry (25:1-2). In the war that ensued, Israel defeated Midian (31:1-18), but by God’s express command (Dt 2:9-13) spared Moab. But as Balaam had prophesied earlier (Nm 24:17), David in the 11th century warred against and defeated Moab (2 Sm 8:2, 13-14).<\/p>\n<h6>Amorites (21:21-35)<\/h6>\n<p>The Amorites, the people who had occupied northern Moabite territory (Nm 21:25-30), were descendants of Canaan (Gn 10:16) who had scattered throughout the hill country on both sides of the Jordan River. Heshbon was their capital city. Both Sihon of Heshbon and Og of Bashan were Amorite kings (Dt 3:8).<\/p>\n<p>As for Bashan (Nm 21:33-35; cf. Dt 1:4; 3:1-12), it is the fertile grazing region (Nm 32:1-5) east of the Sea of Kinnereth (Galilee), whose northern border extended to Mt Hermon and whose southern border, while normally the river Yarmuk, in the Mosaic age was the Wadi Jabbok (Jos 12:4-5). Its land area covered approximately 5,000 square miles (12,950 square kilometers). Its major cities were Ashtaroth, Edrei, and Golan. After the conquest of the land, this territory fell to the half-tribe of Manasseh, with Gad occupying southern Gilead, and Reuben the region south to the Wadi Arnon.<\/p>\n<h6>Midianites (25:16-18; 31:1-54)<\/h6>\n<p>The Midianites, descendants of Abraham through the concubine Keturah (Gn 25:2), were desert dwellers in Transjordan from Moab to the region south of Edom. The elders of Moab and Midian cooperated in hiring Balaam to curse Israel (Nm 22:4-7). Later, when that effort proved fruitless, the Midianites, again with Moab, led Israel into idolatry and immorality (25:1-6, 14-15). Cozbi, the Midianite woman who was executed for her wickedness (25:8), was the daughter of Zur, one of the five Midianite kings confederate with the Amorite king Sihon (Jos 13:21) who were later killed in Israel’s holy war against Midian (Nm 31:8). This war with Midian apparently broke the back of any remaining Amorite resistance, for Joshua 13:15-23 clearly intimates that as a result the tribe of Reuben occupied this territory.<\/p>\n<p class=\"h2\" id=\"Purpose\">Purpose<\/p>\n<p>Numbers serves a twofold purpose. First, as a historical book, it contains the account of Israel’s fortunes from Mt Sinai to the plains of Moab on the eve of the conquest of Canaan—that almost-40-year period spent in the wilderness of Sinai and in Transjordan (1447–1407 <span>BC<\/span>). While recounting Israel’s many failures and God’s many faithful acts, it depicts Moses, Israel’s leader, in all of his greatness and in all of his weakness. The two army rolls (chs 2 and 26) introduce the “acts” of the main drama of its history: the first in preparation for entering the land, which failed due to Israel’s unbelief; the second, after the death of the entire generation that left Egypt, in preparation for the successful invasion of Canaan under Joshua’s leadership.<\/p>\n<p>Second, in line with Paul’s general belief that “whatever was written in former days was written for our instruction, that by steadfastness and by the encouragement of the scriptures we might have hope” (Rom 15:4, <span>rsv<\/span>), and in keeping with his specific teaching that “these things [that befell Israel in the wilderness] happened to them as a warning, but they were written down for our instruction, upon whom the end of the ages has come” (1 Cor 10:11, <span>rsv<\/span>), Numbers serves a doctrinal, typical, and hortatory purpose (cf. v 12). Historical events are divinely invested with spiritual truths, thereby becoming object lessons for the Christian.<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<h5>Chapter 1<\/h5>\n<p>The Lord commanded Moses to register (Nm 1:18) the men able to go to war (vv 2-3). The total number of soldiers in Israel was 603,550 (v 46). The Levites were not numbered in this roll (vv 47-54), since they were to be set apart for special service pertaining to the tabernacle.<\/p>\n<h5>Chapter 2<\/h5>\n<p>The Lord instructed Moses concerning the arrangement of the tribes while encamped and on the march. With the tabernacle in the center of the camp, Judah, Issachar, and Zebulun, totaling 186,400 (v 9), were to camp on the east; Reuben, Simeon, and Gad, totaling 151,450 (v 16), were to camp on the south; Ephraim, Manasseh, and Benjamin, totaling 108,100 (v 24), were to camp on the west; and Dan, Asher, and Naphtali, totaling 157,600 (v 31), were to camp on the north.<\/p>\n<p>On the march, Judah’s east group (v 9) was to set out first, followed by Reuben’s south group (v 16). The Levites with the tabernacle were to follow (v 17). Then Ephraim’s west group (v 24) was to follow the Levites, with Dan’s north group (v 31) bringing up the rear. This means that the Levites were flanked by two groups, before and behind.<\/p>\n<h5>Chapter 3<\/h5>\n<p>Aaron, the great-grandson of Levi through Kohath (Ex 6:16-20), and his descendants were designated to serve as priests at the tabernacle (Nm 3:2-3). The remaining descendants of Levi, from the families of Gershon, Kohath, and Merari, were to serve the Aaronic line at the tabernacle (vv 5-10). The Gershonites were responsible for the tabernacle coverings, hangings, and screens (vv 25-26); the Kohathites were responsible for the “furniture” in the tabernacle (v 31); and the Merarites were responsible for the frames, bars, and foundations for the tabernacle (vv 36-37).<\/p>\n<p>God instructed Moses to number the three Levitical families. Gershon’s descendants, totaling 7,500 (v 22), were to camp on the west, between the western group of tribes and the tabernacle. Kohath’s descendants, totaling 8,600 (v 28), were to camp on the south, between the southern group of tribes and the tabernacle. Merari’s descendants, totaling 6,200 (v 34), were to camp on the north, between the northern group of tribes and the tabernacle. Moses and the Aaronic family were to camp on the east, between the eastern group of tribes and the tabernacle (v 38). Both in camp and on the march, then, the tabernacle was in the midst of Israel.<\/p>\n<p>The census of Israel’s firstborn males disclosed 273 more male babies than Levites (vv 40-46), and since the Levites were a ransom for Israelite males on a one-to-one basis, the 273 additional male children had to be ransomed by atonement money (vv 46-51).<\/p>\n<h5>Chapter 4<\/h5>\n<p>God instructed Moses that only Levites between the ages of 30 and 50 were to serve at the tabernacle. A census disclosed that there were 2,750 Kohathites (v 36), 2,630 Gershonites (v 40), and 3,200 Merarites (v 44), making a total of 8,580 (v 48) who were eligible to serve the Aaronic priests.<\/p>\n<p>God further ordered the Aaronic priests, when the tabernacle was being dismantled for the march, to cover all the tabernacle “furniture” before the Kohathites even looked at them (v 20) lest the Kohathites, either looking at or touching them (v 15), should die (vv 15, 20).<\/p>\n<h5>Chapter 5<\/h5>\n<p>For ceremonial purposes, God demanded that lepers, those with a bodily discharge, and those who had touched the dead, must be put outside the camp until they were purified (vv 1-4). Furthermore, God instructed those making restitution for a wrongdoing, if the wronged person was no longer alive, to give the restitution price to a priest (vv 5-10).<\/p>\n<p>Finally, if a woman was suspected by her husband of infidelity but there was no evidence of such, the woman was to undergo a trial by water ordeal to relieve the man of his suspicions. The priest was to give her holy water with dust from the floor of the tabernacle in it to drink. If she was guilty, the water by divine direction would cause her pain, make her abdomen swell, and her thigh waste away (vv 11-31).<\/p>\n<h5>Chapter 6<\/h5>\n<p>Laws pertaining to the Nazirite were given next. A Nazirite was a person who determined to take a vow to separate himself wholly to the Lord. To dramatize this separation, the Nazirite was to drink no intoxicating beverage, let the hair grow long, and touch no dead body (vv 3-6). Should he defile himself, he was to follow prescribed rules for ceremonial cleansing (vv 9-12). When his vow had run its course, he was to follow prescribed rules for terminating his vow (vv 13-21). Finally, God instructed the Aaronic priesthood concerning the blessing they were to pronounce upon the Israelite worshiper (vv 22-27).<\/p>\n<h5>Chapter 7<\/h5>\n<p>The leaders in Israel brought six wagons and twelve oxen for use in the transfer of the tabernacle (7:3). Moses gave two wagons and four oxen to the Gershonites (v 7), and four wagons and eight oxen to the Merarites (v 8). (The Kohathites were to carry the “furniture” of the tabernacle on their shoulders, v 9.) For twelve consecutive days, to consecrate the altar after it was anointed (vv 10, 88), the tribal leaders, in the order of march (cf. ch 2), brought similar offerings. God demonstrated his pleasure with this gesture by speaking to Moses from the mercy seat (v 89).<\/p>\n<h5>Chapter 8<\/h5>\n<p>God granted the prerogative to light the seven-branched lampstand to the Aaronic priests (vv 1-4). Following divine instructions, Moses and Aaron consecrated the Levites to the service of the tabernacle by means of a purification ceremony (vv 5-22).<\/p>\n<h5>Chapters 9:1–10:10<\/h5>\n<p>For the benefit of the worshiper who was ceremonially unclean or away on a journey at the time of the Passover, God granted permission to observe the Passover a month later (vv 6-12; see also ch 27).<\/p>\n<p>God gave final instructions to the people before their departure from Sinai. They were to prepare for marching when they saw the cloud ascending from the tabernacle, and they were to stop at the place where the cloud settled down (9:15-23). The people were to assemble at the tabernacle if two silver trumpets were blown; only the leaders were to come if one was blown; and at the blast of a military alarm, the several groups of tribes were to prepare for an immediate march (10:1-10).<\/p>\n<h5>Chapters 10:11–14:45<\/h5>\n<p>The next section recounts the march from Sinai to Kadesh-barnea, a period of time approximately one and a half to two months in length (cf. 10:11; 13:20). Almost immediately the people began to complain as they passed through the terrible wilderness of Paran (Dt 1:19), angering the Lord at Taberah (Nm 11:1-3) and at Kibroth-hattaavah (Nm 11:4-35; Pss 78:26-31; 106:13-15). Miriam and Aaron challenged Moses’ sole right to speak for God to the people, which resulted in temporary leprosy as punishment for Miriam (doubtless the leader in the provocation). Through Moses’ intercession, the two were forgiven (Nm 12). Out of this event, however, came the remarkable description of Moses’ relationship to God as a unique means of revelation (vv 6-8).<\/p>\n<p>From Paran (Kadesh-barnea) Moses dispatched the spies to survey the land (ch 13). Deuteronomy 1:22 suggests that the plan to spy out the land originated with the people, with Moses (at God’s behest) acquiescing. At the end of 40 days, they returned. Only Caleb and Joshua urged the people to advance to the conquest; the other 10 spies spoke of foes too formidable for them to defeat. The people, greatly discouraged, attempted to stone Caleb and Joshua (Nm 14:10), and were prevented from doing so only by the sudden appearance of the glory cloud at the tabernacle. God swore in his wrath (Nm 14:21; cf. Heb 3:7–4:10) that, with the exception of Caleb and Joshua, none of that generation would enter the land of promise (Nm 14:21-35). He then struck down the 10 unbelieving spies (v 37). Presumptuously, and in spite of God’s express command to the contrary (Dt 1:42), Israel attempted to advance on the land, leaving Moses and the ark of the covenant in the camp. They were challenged by the Amalekites and Canaanites.<\/p>\n<p>Israel remained in this general area with tribal families fanning out over the wilderness and settling around springs and oases (Dt 1:46). Numbers 15:1–21:20 relates the account of the 38 years of wilderness wandering. Much of this time was probably spent around Kadesh-barnea (Dt 1:46).<\/p>\n<h5>Chapter 15<\/h5>\n<p>Further priestly legislation was given (Nm 15:1-21). Also, the procedure to be followed when an Israelite committed a sin deliberately and defiantly was spelled out in terms of excommunication: there was no atonement for such an attitude (vv 22-31). A Sabbath violator was executed (vv 32-36), perhaps as an illustration of the foregoing legislation. Finally, to assist them in obeying God’s laws, the Israelites were instructed to tie blue tassels to their outer garments as reminders (vv 37-41).<\/p>\n<h5>Chapter 16<\/h5>\n<p>Korah challenged Aaron’s high priesthood, and Dathan, Abiram, and On challenged Moses’ leadership (vv 1-14). God, at Moses’ word, opened up the earth and swallowed the offenders (Nm 16:32; cf. Dt 9:6; Ps 106:16-18). Korah is regarded in the NT (Jude 1:11) as a classic example of a rebellious malcontent.<\/p>\n<p>Numbers 26:11 states that Korah’s young children did not perish with him. Perhaps they became the ancestors of the “sons of Korah,” the sacred musicians of the temple who composed 12 Korahite psalms (Pss 42–49, 84–85, 87–88).<\/p>\n<h5>Chapter 17<\/h5>\n<p>God then instructed the leaders of each tribe to bring rods, 12 in all, to write the names of the tribes upon them (with Aaron’s name on Levi’s rod), and to deposit them in the tabernacle. The following day, Aaron’s rod had sprouted with blossoms and ripe almonds, thus vindicating Aaron’s special high-priestly status.<\/p>\n<h5>Chapters 18–19<\/h5>\n<p>Further priestly legislation was given. In 18:1-7, the full responsibility for the priestly service was given to the Aaronic priests—a very natural consequence of the preceding chapter. The Levites were to assist the Aaronic order (v 6). Since the tribe of Levi received no land inheritance, they were to be supported from the offerings of the people (vv 8-20).<\/p>\n<p>In 19:1-22 instructions concerning ceremonial impurity were given. When an Israelite became ceremonially unclean through contact with death (vv 11-16), God required that he be purified from his sin (vv 9, 17) by the sprinkling of specially prepared water upon him.<\/p>\n<h5>Chapter 20<\/h5>\n<p>With Israel once again at Kadesh on the southern border of the wilderness of Zin in the first month of the 40th year of wandering, Miriam died and was buried (v 1). According to the encampment list in chapter 33, 18 encampments may have occurred for Israel since the nation had last been at this site (cf. 33:18-36).<\/p>\n<p>At this time the nation complained once again because there was little water (20:2). Moses, at God’s instruction, brought forth water from a rock (vv 8-11), but because of a gross infraction by Moses and Aaron on this occasion, God announced that they would not be permitted to lead Israel in the conquest of the land (vv 12, 23-24).<\/p>\n<p>The chapter closes with Edom refusing Israel passage across its territory (vv 14-21) and Aaron dying on Mt Hor on the border of Edom (vv 22-29) in the fifth month of the 40th year (33:38). Eleazar, Aaron’s son, assumed the office of high priest.<\/p>\n<h5>Chapter 21<\/h5>\n<p>After a quick victory over Arad (vv 1-3), Israel started south to encircle Edom. Becoming impatient with God and with Moses, the people expressed their disgust with God’s provision of manna. The Lord sent poisonous snakes to the camp, causing many to die. But at God’s command Moses fashioned a snake out of bronze and placed it atop a standard. All who looked to the bronze snake survived (vv 4-10). The bronze snake was preserved and later was destroyed by Hezekiah, the symbol having become by his time an idol (2 Kgs 18:4). Later still, Jesus drew an analogy between these wicked sinners looking to the bronze snake and being delivered and men looking to him by faith and being saved (Jn 3:14-15).<\/p>\n<p>Leaving that fateful place, Israel journeyed into and up the Arabah, crossed the Wadi Zered in an eastern swing around Moab, finally crossing the Arnon into Amorite territory. Journeying north, they camped at Pisgah (Nm 21:10-20).<\/p>\n<p>At this point the conquest of the Transjordan begins. In quick succession Israel defeated Sihon of Heshbon (vv 21-31) and Og of Bashan (vv 33-35) and settled in the plains of Moab (22:1). This encampment was the scene for the remainder of the activities of Numbers, Deuteronomy, and Joshua 1–3. In a real sense, one can say the wilderness wanderings were now over.<\/p>\n<p>Here is the place, then, to summarize the spiritual condition of Israel on the eve of the conquest of Canaan. Numbers makes it quite evident that the entire generation that left Egypt, with the exception of Joshua and Caleb, was to die in the wilderness because of its apostasy (cf. Am 5:25), unbelief, and general failure to keep covenant with God. None of the generation of male children born in the wilderness had been circumcised (Jos 5:2-9). Psalm 90 underscores Israel as the recipient of God’s wrath in the wilderness. It is in this pitiable spiritual condition that Israel arrived on the plains of Moab.<\/p>\n<h5>Chapters 22–24<\/h5>\n<p>Balak, king of Moab, frightened by Israel’s presence, joined with Midian to hire Balaam, the false prophet, to curse Israel. For gain, Balaam agreed (2 Pt 2:15; Jude 1:11), but God prevented him, causing him rather to bless Israel in his four oracular utterances (Nm 23:7-10, 18-24; 24:3-9, 15-19) and to predict the destruction of Moab, Edom, Amalek (24:20), the Kenites (24:21), and Asshur (24:24). With that, Balak and Balaam separated. Balaam, in collusion with Midian, agreed to counsel Israel to commit idolatry and immorality (31:16). And so, where Balak failed to turn the Lord against Israel, Balaam succeeded (ch 25).<\/p>\n<h5>Chapter 25<\/h5>\n<p>Israel sinned against God by idolatrous and immoral acts with the people of Moab (vv 1-3). In carrying out the command of God to destroy the reprobate Israelites, Phinehas killed Zimri and Cozbi, the latter being a daughter of one of the five kings of Midian (vv 4-14). This event provided the occasion for God to declare a holy war against Midian (vv 16-18; cf. ch 31).<\/p>\n<h5>Chapter 26<\/h5>\n<p>The Lord commanded Moses to take a roll of the men of the second generation who were capable of warring against Israel’s enemies. The total number came to 601,730 (v 51), a reduction of 1,820 men from the first count. With a smaller force than the first generation, Israel conquered Canaan, clearly indicating that Israel could have spared itself the years of wandering if only the nation had obeyed God 38 years before Kadesh. The Levites totaled 23,000 males a month old and upward (vv 57-62).<\/p>\n<h5>Chapter 27<\/h5>\n<p>At the request of the daughters of Zelophehad (cf. 26:33) that they be granted the right to inherit their father’s possessions since he had no sons, the Lord agreed that they could, using the occasion to give further laws of inheritance (vv 1-11).<\/p>\n<p>Reminded that he would soon die in Abarim, Moses requested that God appoint his successor. God selected Joshua, and Moses commissioned him (vv 12-23).<\/p>\n<h5>Chapters 28–30<\/h5>\n<p>Further priestly legislation regarding offerings for various occasions was given. God also instructed Moses to inform the people concerning vows. When a man made a vow, it was inviolable (30:2), but if a woman made a vow, the man (father, husband) responsible for her could nullify it if he felt that it was rash (vv 1-16).<\/p>\n<h5>Chapter 31<\/h5>\n<p>The account of the holy war declared against Midian in 25:16-18 is given. With Phinehas accompanying 12,000 warriors, Israel defeated Midian, killing Balaam along with the five kings and many male adults of Midian (31:1-8). The Midianite women and children were taken captive, but Moses commanded that all the male children and the nonvirgin women be killed (vv 9-18). One must not conclude that this war meant the end of Midian as such, for Midian later proved a formidable foe of Israel in the time of the judges (Jgs 6).<\/p>\n<p>After the battle, the warriors were instructed to purify themselves, their clothing, and the booty from the war before coming into the camp (Nm 31:19-24). Furthermore, they were instructed to divide the booty in half and to contribute one-fifth of one percent of their half to the high priest (“the Lord’s tribute”). The other half was divided among the people who had remained in camp, after the Levites received a two percent contribution (vv 25-31).<\/p>\n<p>Verses 32-47 give the tally of the booty after its division into two parts and the amount that was given from each part to Eleazar and the Levites. The tally is said by some to be too high to be authentic, but there is no evidence that disputes the recorded figures.<\/p>\n<p>In thanksgiving to God because no Israelite had been killed in the war (v 49) and to make atonement for themselves (v 50), the army officers brought a special offering of gold trinkets to Moses and Eleazar, which was placed in the tabernacle as a memorial (vv 48-54).<\/p>\n<h5>Chapter 32<\/h5>\n<p>At their request and on the condition that they aid the other tribes in the conquest of Canaan, Reuben, Gad, and the half-tribe of Manasseh were allotted the Transjordan region. Moses earnestly besought the Lord to change his mind about not permitting him to enter the land of promise (Dt 3:23-27). But God would not let him.<\/p>\n<h5>Chapters 33–34<\/h5>\n<p>At God’s command, Moses kept a written record of Israel’s itinerary from Egypt to the plains of Moab. Here is biblical evidence of the Mosaic authorship of Numbers.<\/p>\n<p>The boundaries of the Promised Land were now given. The southern boundary would run from the southern tip of the Dead Sea, south of Kadesh-barnea up to the River of Egypt (Wadi el-Arish), and on to the Mediterranean Sea (34:3-5). The western boundary would be the coastline of the Mediterranean Sea itself (v 6). The northern boundary, not realized until the times of David and Solomon (2 Sm 8:3-12; 1 Kgs 8:65), was to extend from the Mediterranean Sea east to Hamath, at the head of the Orontes River (Nm 34:7-9). The eastern boundary was to be practically on a vertical line, with the Jordan Valley running north to the northern boundary (vv 10-12). The nine and a half tribes were to divide this area among themselves (vv 13-15).<\/p>\n<p>The Lord then selected the men who were to bear the responsibility of dividing the land of Canaan among the western tribes after the conquest (vv 16-29).<\/p>\n<h5>Chapter 35<\/h5>\n<p>God instructed Israel to give 48 cities throughout the land on both sides of the Jordan to the Levites for a permanent possession (vv 1-8), since that tribe was not included in the land allotments to the other tribes. The number of cities each tribe was to give was to be determined by its size (v 8). Six of the Levitical cities, three on each side of the Jordan, were to be designated “cities of refuge” for the manslayer (v 6; cf. Jos 20).<\/p>\n<p>Legislation concerning the manslayer follows (vv 9-34). If the slayer committed murder, the kinsman avenger had the right to fulfill his role as executioner (vv 16-21). If, however, the killing was unintentional, the manslayer was to flee to the nearest city of refuge for a trial. If found innocent of murder, he was assigned to remain within the city of refuge until the death of the high priest. If he left the city before then, the kinsman avenger was permitted to execute him (vv 22-34).<\/p>\n<h5>Chapter 36<\/h5>\n<p>Basing their question on the earlier law established in chapter 27, the leaders from Manasseh asked whether an heiress should be allowed to marry outside her tribe, with the accompanying transfer of property from one tribe to another that would ensue. God directed that an heiress would have to marry within her tribe (vv 1-12).<\/p>\n<p>The last verse of the book refers to all the laws given in the plains of Moab (26:1–36:12; cf. Lv 27:34).<\/p>\n<p class=\"h2\" id=\"TheologicalTeaching\">Theological Teaching<\/p>\n<p>In the book of Numbers God is revealed as the unchangingly faithful God of the covenant (Nm 23:19). This faithfulness to his covenant required that he both guide and care for his people and punish their sins against him. But no impediment was so great that God’s design to bring his people to the land of promise was thwarted (11:23).<\/p>\n<p>Both by his wrathful reaction to Israel’s sin and by the numerous priestly laws, God highlights his awesome holiness. The legislation expressly teaches that the person who approaches God must be clean. Even to look with unholy eyes upon the holiness of God meant death (4:20).<\/p>\n<p>His sovereignty over all of life is evident from the attention he displays over even the minutest aspects of life. The phrase “And the Lord said unto Moses” occurs over 50 times, and the words that follow in each case deal with all kinds of matters.<\/p>\n<p>As the God of the covenant, God’s “christological” character is also apparent. God’s blessing and faithfulness reflect the christological motif. Finally, Moses’ prophetic leadership (Acts 7:37-38) and intercessory ministry (e.g., Nm 11:2; 12:13; 14:19), in the Aaronic priesthood (e.g., ch 16), in the animal sacrifices (cf. 19:9; Heb 9:13), and in the symbols (the manna, the water, the bronze snake) foreshadow the future Christ.<\/p>\n<p>In Israel’s responses to God, the people depict all of human sinfulness and faithlessness. Israel’s wanderings illustrate the results of unbelief. The punishments of Israel prove the maxim of Numbers 32:23: “But if you fail to keep your word, then you will have sinned against the <span>Lord<\/span>, and you may be sure that your sin will find you out” (<span>nlt<\/span>). Numbers forcefully teaches that safety and blessing are to be found only in trust in the Lord. Only he is capable of bringing men and women to the place of rest (Heb 4:9).<\/p>\n<p><em>See also<\/em> Deuteronomy, Book of; Exodus, Book of; Genesis, Book of; Leviticus, Book of; Moses; Wilderness Wanderings.<\/p>","content_en":"<h3>NUMBERS, Book of<\/h3>\n<p>Fourth book of the English Bible. Its title is the English translation of the Latin Vulgate title, <em>Numeri.<\/em> The book takes this name from the fact that several rosters of various kinds are recorded in the book, specifically, the two army musters in chapters 1 and 26, the tribal camp and march arrangements in chapter 2, and the Levitical censuses in chapters 3 and 4.<\/p>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Background<\/p>\n<p>• Purpose<\/p>\n<p>• Content<\/p>\n<p>• Theological Teaching<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>The question of the authorship of Numbers is part of the larger question of the authorship of the Pentateuch. Until the appearance of the higher-critical documentary theories of the 19th century, the Mosaic authorship of the Pentateuch was almost universally held by both Jews and Christians alike. This time-honored tradition is supported by the Pentateuch itself (e.g., Ex 17:14; 24:4; 34:27; Nm 33:2; Dt 31:9, 24), the rest of the OT (e.g., Jos 23:6; Jgs 3:4; Mal 4:4), as well as Jesus’ teaching (e.g., Jn 5:46-47), and the rest of the NT (e.g., Acts 28:23; Rom 10:19; 1 Cor 9:9). Although discrepancies in the Pentateuch were widely and openly acknowledged, nevertheless Moses, the 15th-century <span>BC<\/span> lawgiver, was affirmed as the primary author of the Pentateuchal literature.<\/p>\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<h5>Sinai Peninsula<\/h5>\n<p>The historical background of Numbers begins primarily in the geographical region of the Sinai Peninsula of the mid-second millennium <span>BC<\/span>.<\/p>\n<p>The Sinai Peninsula is in the shape of an inverted triangle with the base on the north. It is approximately 240 miles (386.2 kilometers) long from north to south and 175 miles (281.6 kilometers) wide at the northern base, with an area of approximately 22,000 square miles (56,980 square kilometers). It is bounded on the north by the Mediterranean Sea and the southern border of Canaan, on the west by the Bitter Lakes and the Gulf of Suez, and on the east by the Arabah and the Gulf of Aqaba. Beginning in the north at the Mediterranean coast and moving south, for about 15 miles (24.1 kilometers) the soil is sandy. South of this coastal plain is a high plateau (Et-Tih) of gravel and limestone (about 2,500 feet, or 762 meters, above sea level), stretching south into the peninsula for approximately 150 miles (241.4 kilometers). Rising above the plateau at this point is a granite mountain formation with peaks up to 8,000 feet (2,438.4 meters) above sea level. In this mountainous region at the apex of the peninsular triangle, Jebel Musa (7,363 feet, or 2,244.2 meters, high), the traditional site where Israel camped before Mt Sinai and Moses received the law, rises above the plain.<\/p>\n<p>The peninsula itself is comprised of five wilderness areas. In the north and immediately east of the land of Goshen is the approximately 40-mile- or 64.4-kilometer-wide wilderness of Shur, which runs past the River of Egypt (Wadi el-Arish) to the region of Kadesh-barnea and northeast to Beersheba. East of this region is the wilderness of Zin, extending east from the wilderness of Shur to the southern tip of the Dead Sea. Kadesh-barnea is located on its southern border (Nm 20:1; 33:36). South of the wilderness of Shur is the wilderness of Etham, and east of this wilderness in the east-central region of Sinai is the great wilderness of Paran (Dt 1:19). Kadesh-barnea is on the northern border of this territory (Nm 13:26). In this area the Israelites spent 38 of their 40 years of wandering. Southwest of the wilderness of Paran, on the western slopes of the peninsula, not far from the granite mountains standing in the southern apex of the triangle, is the wilderness of Sin.<\/p>\n<p>While the region is generally desolate and barren, it is not impassable or incapable of sustaining travelers. Wells and springs dot both the western and eastern borders at reasonable distances from each other. The water table is fairly close to ground level, making the digging of wells possible (Nm 20:17; 21:16-18). The limestone rocks are also capable of holding great amounts of water (20:11). Vegetation is sparse except around the more permanent streams where vegetation and date palms flourish. The rainy season in winter is approximately 20 days. Quail (11:31-32) are known to migrate across the peninsula to Europe in the spring.<\/p>\n\n<h5>The Peoples Israel Confronted<\/h5>\n<h6>Amalekites and Canaanites (14:25, 43-45; 24:20)<\/h6>\n<p>The Amalekites were descendants of Amalek, son of Eliphaz and grandson of Esau (Gn 36:12, 16). They were generally a nomadic people. In the Sinai Peninsula they were the first to war against Israel at Rephidim (cf. Nm 24:20), perhaps the Wadi Refayid in southwest Sinai (Ex 17:8-16), before Israel reached Horeb. A year later, the Amalekites settled in the hills and valleys north of Kadesh-barnea. In league with the Canaanites, the inhabitants of Palestine, they blocked the effort of Israel to invade the land of promise from the south (Nm 14:45). Israel’s will to wage war appears to have been completely broken for years to come.<\/p>\n<h6>Edomites (20:14-21; 21:4, 10-11)<\/h6>\n<p>Edom, or Seir (24:18), is the territory south of the Dead Sea occupied by Esau’s descendants. Stretching from its northern border at the Wadi Zered (21:12), which flowed into the Dead Sea at its southern tip, 100 miles (160.9 kilometers) south to the Gulf of Aqaba, it occupied both sides of the Arabah, with Kadesh-barnea again standing on the edge of its western border (20:16), giving it a land area of approximately 4,000 square miles (10,360 square kilometers). It is a rugged mountain region with peaks rising to 3,500 feet (1,066.8 meters). The “king’s highway,” an ancient trade route from Damascus through the Transjordan to the Gulf of Aqaba, passed through its territory and major cities, Bozrah and Leman. While Edom was not fertile, it did have cultivable areas (20:17-19).<\/p>\n<p>During Israel’s march to the Transjordan region, Edom refused to let Israel journey directly east from Kadesh through its territory but forced Israel to move southeast into and up the Arabah (21:4, 11). In spite of this hostility to God’s people, Israel was forbidden to attack (Dt 2:2-8) or to hate the Edomites (23:7), and so Edom was spared from destruction during the conquest of the land. The area was later conquered by David (2 Sm 8:13-14) according to Balaam’s prophecy (Nm 24:18).<\/p>\n<h6>Arad (21:1-3)<\/h6>\n<p>Arad was a south Canaanite settlement in the Negev. Its king, after fighting against Israel and taking some captives, was later defeated at Hormah.<\/p>\n<h6>Moabites (21:11-15; 22:1–24:25)<\/h6>\n<p>Moab, occupied by the descendants of Lot (Gn 19:37), is the territory east of the Dead Sea lying primarily between the Wadi Arnon (Nm 21:13) and the Wadi Zered with a land area of approximately 1,400 square miles (3,626 square kilometers).<\/p>\n<p>In the late middle Bronze Age, the Moabites had overflowed their main plateau and had extended well to the north of the Arnon all the way to the northern end of the Dead Sea (21:20). At the time of the events recorded in Numbers, however, the Amorites occupied the area from Arnon all the way north to the Wadi Jabbok (vv 13, 21-24), having earlier taken this land from Moab (vv 26-30). The Moabite kingdom was highly organized, with agriculture and livestock, splendid buildings, distinctive pottery, and strong fortifications around her borders. Its god was Chemosh (v 29).<\/p>\n<p>Balak, king of Moab during the period of the conquest, in league with Midian, hired Balaam to curse Israel (chs 22–24). When this failed, the two heathen powers sought to neutralize Israel by luring the people of God into the worship of Chemosh and into idolatry (25:1-2). In the war that ensued, Israel defeated Midian (31:1-18), but by God’s express command (Dt 2:9-13) spared Moab. But as Balaam had prophesied earlier (Nm 24:17), David in the 11th century warred against and defeated Moab (2 Sm 8:2, 13-14).<\/p>\n<h6>Amorites (21:21-35)<\/h6>\n<p>The Amorites, the people who had occupied northern Moabite territory (Nm 21:25-30), were descendants of Canaan (Gn 10:16) who had scattered throughout the hill country on both sides of the Jordan River. Heshbon was their capital city. Both Sihon of Heshbon and Og of Bashan were Amorite kings (Dt 3:8).<\/p>\n<p>As for Bashan (Nm 21:33-35; cf. Dt 1:4; 3:1-12), it is the fertile grazing region (Nm 32:1-5) east of the Sea of Kinnereth (Galilee), whose northern border extended to Mt Hermon and whose southern border, while normally the river Yarmuk, in the Mosaic age was the Wadi Jabbok (Jos 12:4-5). Its land area covered approximately 5,000 square miles (12,950 square kilometers). Its major cities were Ashtaroth, Edrei, and Golan. After the conquest of the land, this territory fell to the half-tribe of Manasseh, with Gad occupying southern Gilead, and Reuben the region south to the Wadi Arnon.<\/p>\n<h6>Midianites (25:16-18; 31:1-54)<\/h6>\n<p>The Midianites, descendants of Abraham through the concubine Keturah (Gn 25:2), were desert dwellers in Transjordan from Moab to the region south of Edom. The elders of Moab and Midian cooperated in hiring Balaam to curse Israel (Nm 22:4-7). Later, when that effort proved fruitless, the Midianites, again with Moab, led Israel into idolatry and immorality (25:1-6, 14-15). Cozbi, the Midianite woman who was executed for her wickedness (25:8), was the daughter of Zur, one of the five Midianite kings confederate with the Amorite king Sihon (Jos 13:21) who were later killed in Israel’s holy war against Midian (Nm 31:8). This war with Midian apparently broke the back of any remaining Amorite resistance, for Joshua 13:15-23 clearly intimates that as a result the tribe of Reuben occupied this territory.<\/p>\n<p class=\"h2\" id=\"Purpose\">Purpose<\/p>\n<p>Numbers serves a twofold purpose. First, as a historical book, it contains the account of Israel’s fortunes from Mt Sinai to the plains of Moab on the eve of the conquest of Canaan—that almost-40-year period spent in the wilderness of Sinai and in Transjordan (1447–1407 <span>BC<\/span>). While recounting Israel’s many failures and God’s many faithful acts, it depicts Moses, Israel’s leader, in all of his greatness and in all of his weakness. The two army rolls (chs 2 and 26) introduce the “acts” of the main drama of its history: the first in preparation for entering the land, which failed due to Israel’s unbelief; the second, after the death of the entire generation that left Egypt, in preparation for the successful invasion of Canaan under Joshua’s leadership.<\/p>\n<p>Second, in line with Paul’s general belief that “whatever was written in former days was written for our instruction, that by steadfastness and by the encouragement of the scriptures we might have hope” (Rom 15:4, <span>rsv<\/span>), and in keeping with his specific teaching that “these things [that befell Israel in the wilderness] happened to them as a warning, but they were written down for our instruction, upon whom the end of the ages has come” (1 Cor 10:11, <span>rsv<\/span>), Numbers serves a doctrinal, typical, and hortatory purpose (cf. v 12). Historical events are divinely invested with spiritual truths, thereby becoming object lessons for the Christian.<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<h5>Chapter 1<\/h5>\n<p>The Lord commanded Moses to register (Nm 1:18) the men able to go to war (vv 2-3). The total number of soldiers in Israel was 603,550 (v 46). The Levites were not numbered in this roll (vv 47-54), since they were to be set apart for special service pertaining to the tabernacle.<\/p>\n<h5>Chapter 2<\/h5>\n<p>The Lord instructed Moses concerning the arrangement of the tribes while encamped and on the march. With the tabernacle in the center of the camp, Judah, Issachar, and Zebulun, totaling 186,400 (v 9), were to camp on the east; Reuben, Simeon, and Gad, totaling 151,450 (v 16), were to camp on the south; Ephraim, Manasseh, and Benjamin, totaling 108,100 (v 24), were to camp on the west; and Dan, Asher, and Naphtali, totaling 157,600 (v 31), were to camp on the north.<\/p>\n<p>On the march, Judah’s east group (v 9) was to set out first, followed by Reuben’s south group (v 16). The Levites with the tabernacle were to follow (v 17). Then Ephraim’s west group (v 24) was to follow the Levites, with Dan’s north group (v 31) bringing up the rear. This means that the Levites were flanked by two groups, before and behind.<\/p>\n<h5>Chapter 3<\/h5>\n<p>Aaron, the great-grandson of Levi through Kohath (Ex 6:16-20), and his descendants were designated to serve as priests at the tabernacle (Nm 3:2-3). The remaining descendants of Levi, from the families of Gershon, Kohath, and Merari, were to serve the Aaronic line at the tabernacle (vv 5-10). The Gershonites were responsible for the tabernacle coverings, hangings, and screens (vv 25-26); the Kohathites were responsible for the “furniture” in the tabernacle (v 31); and the Merarites were responsible for the frames, bars, and foundations for the tabernacle (vv 36-37).<\/p>\n<p>God instructed Moses to number the three Levitical families. Gershon’s descendants, totaling 7,500 (v 22), were to camp on the west, between the western group of tribes and the tabernacle. Kohath’s descendants, totaling 8,600 (v 28), were to camp on the south, between the southern group of tribes and the tabernacle. Merari’s descendants, totaling 6,200 (v 34), were to camp on the north, between the northern group of tribes and the tabernacle. Moses and the Aaronic family were to camp on the east, between the eastern group of tribes and the tabernacle (v 38). Both in camp and on the march, then, the tabernacle was in the midst of Israel.<\/p>\n<p>The census of Israel’s firstborn males disclosed 273 more male babies than Levites (vv 40-46), and since the Levites were a ransom for Israelite males on a one-to-one basis, the 273 additional male children had to be ransomed by atonement money (vv 46-51).<\/p>\n<h5>Chapter 4<\/h5>\n<p>God instructed Moses that only Levites between the ages of 30 and 50 were to serve at the tabernacle. A census disclosed that there were 2,750 Kohathites (v 36), 2,630 Gershonites (v 40), and 3,200 Merarites (v 44), making a total of 8,580 (v 48) who were eligible to serve the Aaronic priests.<\/p>\n<p>God further ordered the Aaronic priests, when the tabernacle was being dismantled for the march, to cover all the tabernacle “furniture” before the Kohathites even looked at them (v 20) lest the Kohathites, either looking at or touching them (v 15), should die (vv 15, 20).<\/p>\n<h5>Chapter 5<\/h5>\n<p>For ceremonial purposes, God demanded that lepers, those with a bodily discharge, and those who had touched the dead, must be put outside the camp until they were purified (vv 1-4). Furthermore, God instructed those making restitution for a wrongdoing, if the wronged person was no longer alive, to give the restitution price to a priest (vv 5-10).<\/p>\n<p>Finally, if a woman was suspected by her husband of infidelity but there was no evidence of such, the woman was to undergo a trial by water ordeal to relieve the man of his suspicions. The priest was to give her holy water with dust from the floor of the tabernacle in it to drink. If she was guilty, the water by divine direction would cause her pain, make her abdomen swell, and her thigh waste away (vv 11-31).<\/p>\n<h5>Chapter 6<\/h5>\n<p>Laws pertaining to the Nazirite were given next. A Nazirite was a person who determined to take a vow to separate himself wholly to the Lord. To dramatize this separation, the Nazirite was to drink no intoxicating beverage, let the hair grow long, and touch no dead body (vv 3-6). Should he defile himself, he was to follow prescribed rules for ceremonial cleansing (vv 9-12). When his vow had run its course, he was to follow prescribed rules for terminating his vow (vv 13-21). Finally, God instructed the Aaronic priesthood concerning the blessing they were to pronounce upon the Israelite worshiper (vv 22-27).<\/p>\n<h5>Chapter 7<\/h5>\n<p>The leaders in Israel brought six wagons and twelve oxen for use in the transfer of the tabernacle (7:3). Moses gave two wagons and four oxen to the Gershonites (v 7), and four wagons and eight oxen to the Merarites (v 8). (The Kohathites were to carry the “furniture” of the tabernacle on their shoulders, v 9.) For twelve consecutive days, to consecrate the altar after it was anointed (vv 10, 88), the tribal leaders, in the order of march (cf. ch 2), brought similar offerings. God demonstrated his pleasure with this gesture by speaking to Moses from the mercy seat (v 89).<\/p>\n<h5>Chapter 8<\/h5>\n<p>God granted the prerogative to light the seven-branched lampstand to the Aaronic priests (vv 1-4). Following divine instructions, Moses and Aaron consecrated the Levites to the service of the tabernacle by means of a purification ceremony (vv 5-22).<\/p>\n<h5>Chapters 9:1–10:10<\/h5>\n<p>For the benefit of the worshiper who was ceremonially unclean or away on a journey at the time of the Passover, God granted permission to observe the Passover a month later (vv 6-12; see also ch 27).<\/p>\n<p>God gave final instructions to the people before their departure from Sinai. They were to prepare for marching when they saw the cloud ascending from the tabernacle, and they were to stop at the place where the cloud settled down (9:15-23). The people were to assemble at the tabernacle if two silver trumpets were blown; only the leaders were to come if one was blown; and at the blast of a military alarm, the several groups of tribes were to prepare for an immediate march (10:1-10).<\/p>\n<h5>Chapters 10:11–14:45<\/h5>\n<p>The next section recounts the march from Sinai to Kadesh-barnea, a period of time approximately one and a half to two months in length (cf. 10:11; 13:20). Almost immediately the people began to complain as they passed through the terrible wilderness of Paran (Dt 1:19), angering the Lord at Taberah (Nm 11:1-3) and at Kibroth-hattaavah (Nm 11:4-35; Pss 78:26-31; 106:13-15). Miriam and Aaron challenged Moses’ sole right to speak for God to the people, which resulted in temporary leprosy as punishment for Miriam (doubtless the leader in the provocation). Through Moses’ intercession, the two were forgiven (Nm 12). Out of this event, however, came the remarkable description of Moses’ relationship to God as a unique means of revelation (vv 6-8).<\/p>\n<p>From Paran (Kadesh-barnea) Moses dispatched the spies to survey the land (ch 13). Deuteronomy 1:22 suggests that the plan to spy out the land originated with the people, with Moses (at God’s behest) acquiescing. At the end of 40 days, they returned. Only Caleb and Joshua urged the people to advance to the conquest; the other 10 spies spoke of foes too formidable for them to defeat. The people, greatly discouraged, attempted to stone Caleb and Joshua (Nm 14:10), and were prevented from doing so only by the sudden appearance of the glory cloud at the tabernacle. God swore in his wrath (Nm 14:21; cf. Heb 3:7–4:10) that, with the exception of Caleb and Joshua, none of that generation would enter the land of promise (Nm 14:21-35). He then struck down the 10 unbelieving spies (v 37). Presumptuously, and in spite of God’s express command to the contrary (Dt 1:42), Israel attempted to advance on the land, leaving Moses and the ark of the covenant in the camp. They were challenged by the Amalekites and Canaanites.<\/p>\n<p>Israel remained in this general area with tribal families fanning out over the wilderness and settling around springs and oases (Dt 1:46). Numbers 15:1–21:20 relates the account of the 38 years of wilderness wandering. Much of this time was probably spent around Kadesh-barnea (Dt 1:46).<\/p>\n<h5>Chapter 15<\/h5>\n<p>Further priestly legislation was given (Nm 15:1-21). Also, the procedure to be followed when an Israelite committed a sin deliberately and defiantly was spelled out in terms of excommunication: there was no atonement for such an attitude (vv 22-31). A Sabbath violator was executed (vv 32-36), perhaps as an illustration of the foregoing legislation. Finally, to assist them in obeying God’s laws, the Israelites were instructed to tie blue tassels to their outer garments as reminders (vv 37-41).<\/p>\n<h5>Chapter 16<\/h5>\n<p>Korah challenged Aaron’s high priesthood, and Dathan, Abiram, and On challenged Moses’ leadership (vv 1-14). God, at Moses’ word, opened up the earth and swallowed the offenders (Nm 16:32; cf. Dt 9:6; Ps 106:16-18). Korah is regarded in the NT (Jude 1:11) as a classic example of a rebellious malcontent.<\/p>\n<p>Numbers 26:11 states that Korah’s young children did not perish with him. Perhaps they became the ancestors of the “sons of Korah,” the sacred musicians of the temple who composed 12 Korahite psalms (Pss 42–49, 84–85, 87–88).<\/p>\n<h5>Chapter 17<\/h5>\n<p>God then instructed the leaders of each tribe to bring rods, 12 in all, to write the names of the tribes upon them (with Aaron’s name on Levi’s rod), and to deposit them in the tabernacle. The following day, Aaron’s rod had sprouted with blossoms and ripe almonds, thus vindicating Aaron’s special high-priestly status.<\/p>\n<h5>Chapters 18–19<\/h5>\n<p>Further priestly legislation was given. In 18:1-7, the full responsibility for the priestly service was given to the Aaronic priests—a very natural consequence of the preceding chapter. The Levites were to assist the Aaronic order (v 6). Since the tribe of Levi received no land inheritance, they were to be supported from the offerings of the people (vv 8-20).<\/p>\n<p>In 19:1-22 instructions concerning ceremonial impurity were given. When an Israelite became ceremonially unclean through contact with death (vv 11-16), God required that he be purified from his sin (vv 9, 17) by the sprinkling of specially prepared water upon him.<\/p>\n<h5>Chapter 20<\/h5>\n<p>With Israel once again at Kadesh on the southern border of the wilderness of Zin in the first month of the 40th year of wandering, Miriam died and was buried (v 1). According to the encampment list in chapter 33, 18 encampments may have occurred for Israel since the nation had last been at this site (cf. 33:18-36).<\/p>\n<p>At this time the nation complained once again because there was little water (20:2). Moses, at God’s instruction, brought forth water from a rock (vv 8-11), but because of a gross infraction by Moses and Aaron on this occasion, God announced that they would not be permitted to lead Israel in the conquest of the land (vv 12, 23-24).<\/p>\n<p>The chapter closes with Edom refusing Israel passage across its territory (vv 14-21) and Aaron dying on Mt Hor on the border of Edom (vv 22-29) in the fifth month of the 40th year (33:38). Eleazar, Aaron’s son, assumed the office of high priest.<\/p>\n<h5>Chapter 21<\/h5>\n<p>After a quick victory over Arad (vv 1-3), Israel started south to encircle Edom. Becoming impatient with God and with Moses, the people expressed their disgust with God’s provision of manna. The Lord sent poisonous snakes to the camp, causing many to die. But at God’s command Moses fashioned a snake out of bronze and placed it atop a standard. All who looked to the bronze snake survived (vv 4-10). The bronze snake was preserved and later was destroyed by Hezekiah, the symbol having become by his time an idol (2 Kgs 18:4). Later still, Jesus drew an analogy between these wicked sinners looking to the bronze snake and being delivered and men looking to him by faith and being saved (Jn 3:14-15).<\/p>\n<p>Leaving that fateful place, Israel journeyed into and up the Arabah, crossed the Wadi Zered in an eastern swing around Moab, finally crossing the Arnon into Amorite territory. Journeying north, they camped at Pisgah (Nm 21:10-20).<\/p>\n<p>At this point the conquest of the Transjordan begins. In quick succession Israel defeated Sihon of Heshbon (vv 21-31) and Og of Bashan (vv 33-35) and settled in the plains of Moab (22:1). This encampment was the scene for the remainder of the activities of Numbers, Deuteronomy, and Joshua 1–3. In a real sense, one can say the wilderness wanderings were now over.<\/p>\n<p>Here is the place, then, to summarize the spiritual condition of Israel on the eve of the conquest of Canaan. Numbers makes it quite evident that the entire generation that left Egypt, with the exception of Joshua and Caleb, was to die in the wilderness because of its apostasy (cf. Am 5:25), unbelief, and general failure to keep covenant with God. None of the generation of male children born in the wilderness had been circumcised (Jos 5:2-9). Psalm 90 underscores Israel as the recipient of God’s wrath in the wilderness. It is in this pitiable spiritual condition that Israel arrived on the plains of Moab.<\/p>\n<h5>Chapters 22–24<\/h5>\n<p>Balak, king of Moab, frightened by Israel’s presence, joined with Midian to hire Balaam, the false prophet, to curse Israel. For gain, Balaam agreed (2 Pt 2:15; Jude 1:11), but God prevented him, causing him rather to bless Israel in his four oracular utterances (Nm 23:7-10, 18-24; 24:3-9, 15-19) and to predict the destruction of Moab, Edom, Amalek (24:20), the Kenites (24:21), and Asshur (24:24). With that, Balak and Balaam separated. Balaam, in collusion with Midian, agreed to counsel Israel to commit idolatry and immorality (31:16). And so, where Balak failed to turn the Lord against Israel, Balaam succeeded (ch 25).<\/p>\n<h5>Chapter 25<\/h5>\n<p>Israel sinned against God by idolatrous and immoral acts with the people of Moab (vv 1-3). In carrying out the command of God to destroy the reprobate Israelites, Phinehas killed Zimri and Cozbi, the latter being a daughter of one of the five kings of Midian (vv 4-14). This event provided the occasion for God to declare a holy war against Midian (vv 16-18; cf. ch 31).<\/p>\n<h5>Chapter 26<\/h5>\n<p>The Lord commanded Moses to take a roll of the men of the second generation who were capable of warring against Israel’s enemies. The total number came to 601,730 (v 51), a reduction of 1,820 men from the first count. With a smaller force than the first generation, Israel conquered Canaan, clearly indicating that Israel could have spared itself the years of wandering if only the nation had obeyed God 38 years before Kadesh. The Levites totaled 23,000 males a month old and upward (vv 57-62).<\/p>\n<h5>Chapter 27<\/h5>\n<p>At the request of the daughters of Zelophehad (cf. 26:33) that they be granted the right to inherit their father’s possessions since he had no sons, the Lord agreed that they could, using the occasion to give further laws of inheritance (vv 1-11).<\/p>\n<p>Reminded that he would soon die in Abarim, Moses requested that God appoint his successor. God selected Joshua, and Moses commissioned him (vv 12-23).<\/p>\n<h5>Chapters 28–30<\/h5>\n<p>Further priestly legislation regarding offerings for various occasions was given. God also instructed Moses to inform the people concerning vows. When a man made a vow, it was inviolable (30:2), but if a woman made a vow, the man (father, husband) responsible for her could nullify it if he felt that it was rash (vv 1-16).<\/p>\n<h5>Chapter 31<\/h5>\n<p>The account of the holy war declared against Midian in 25:16-18 is given. With Phinehas accompanying 12,000 warriors, Israel defeated Midian, killing Balaam along with the five kings and many male adults of Midian (31:1-8). The Midianite women and children were taken captive, but Moses commanded that all the male children and the nonvirgin women be killed (vv 9-18). One must not conclude that this war meant the end of Midian as such, for Midian later proved a formidable foe of Israel in the time of the judges (Jgs 6).<\/p>\n<p>After the battle, the warriors were instructed to purify themselves, their clothing, and the booty from the war before coming into the camp (Nm 31:19-24). Furthermore, they were instructed to divide the booty in half and to contribute one-fifth of one percent of their half to the high priest (“the Lord’s tribute”). The other half was divided among the people who had remained in camp, after the Levites received a two percent contribution (vv 25-31).<\/p>\n<p>Verses 32-47 give the tally of the booty after its division into two parts and the amount that was given from each part to Eleazar and the Levites. The tally is said by some to be too high to be authentic, but there is no evidence that disputes the recorded figures.<\/p>\n<p>In thanksgiving to God because no Israelite had been killed in the war (v 49) and to make atonement for themselves (v 50), the army officers brought a special offering of gold trinkets to Moses and Eleazar, which was placed in the tabernacle as a memorial (vv 48-54).<\/p>\n<h5>Chapter 32<\/h5>\n<p>At their request and on the condition that they aid the other tribes in the conquest of Canaan, Reuben, Gad, and the half-tribe of Manasseh were allotted the Transjordan region. Moses earnestly besought the Lord to change his mind about not permitting him to enter the land of promise (Dt 3:23-27). But God would not let him.<\/p>\n<h5>Chapters 33–34<\/h5>\n<p>At God’s command, Moses kept a written record of Israel’s itinerary from Egypt to the plains of Moab. Here is biblical evidence of the Mosaic authorship of Numbers.<\/p>\n<p>The boundaries of the Promised Land were now given. The southern boundary would run from the southern tip of the Dead Sea, south of Kadesh-barnea up to the River of Egypt (Wadi el-Arish), and on to the Mediterranean Sea (34:3-5). The western boundary would be the coastline of the Mediterranean Sea itself (v 6). The northern boundary, not realized until the times of David and Solomon (2 Sm 8:3-12; 1 Kgs 8:65), was to extend from the Mediterranean Sea east to Hamath, at the head of the Orontes River (Nm 34:7-9). The eastern boundary was to be practically on a vertical line, with the Jordan Valley running north to the northern boundary (vv 10-12). The nine and a half tribes were to divide this area among themselves (vv 13-15).<\/p>\n<p>The Lord then selected the men who were to bear the responsibility of dividing the land of Canaan among the western tribes after the conquest (vv 16-29).<\/p>\n<h5>Chapter 35<\/h5>\n<p>God instructed Israel to give 48 cities throughout the land on both sides of the Jordan to the Levites for a permanent possession (vv 1-8), since that tribe was not included in the land allotments to the other tribes. The number of cities each tribe was to give was to be determined by its size (v 8). Six of the Levitical cities, three on each side of the Jordan, were to be designated “cities of refuge” for the manslayer (v 6; cf. Jos 20).<\/p>\n<p>Legislation concerning the manslayer follows (vv 9-34). If the slayer committed murder, the kinsman avenger had the right to fulfill his role as executioner (vv 16-21). If, however, the killing was unintentional, the manslayer was to flee to the nearest city of refuge for a trial. If found innocent of murder, he was assigned to remain within the city of refuge until the death of the high priest. If he left the city before then, the kinsman avenger was permitted to execute him (vv 22-34).<\/p>\n<h5>Chapter 36<\/h5>\n<p>Basing their question on the earlier law established in chapter 27, the leaders from Manasseh asked whether an heiress should be allowed to marry outside her tribe, with the accompanying transfer of property from one tribe to another that would ensue. God directed that an heiress would have to marry within her tribe (vv 1-12).<\/p>\n<p>The last verse of the book refers to all the laws given in the plains of Moab (26:1–36:12; cf. Lv 27:34).<\/p>\n<p class=\"h2\" id=\"TheologicalTeaching\">Theological Teaching<\/p>\n<p>In the book of Numbers God is revealed as the unchangingly faithful God of the covenant (Nm 23:19). This faithfulness to his covenant required that he both guide and care for his people and punish their sins against him. But no impediment was so great that God’s design to bring his people to the land of promise was thwarted (11:23).<\/p>\n<p>Both by his wrathful reaction to Israel’s sin and by the numerous priestly laws, God highlights his awesome holiness. The legislation expressly teaches that the person who approaches God must be clean. Even to look with unholy eyes upon the holiness of God meant death (4:20).<\/p>\n<p>His sovereignty over all of life is evident from the attention he displays over even the minutest aspects of life. The phrase “And the Lord said unto Moses” occurs over 50 times, and the words that follow in each case deal with all kinds of matters.<\/p>\n<p>As the God of the covenant, God’s “christological” character is also apparent. God’s blessing and faithfulness reflect the christological motif. Finally, Moses’ prophetic leadership (Acts 7:37-38) and intercessory ministry (e.g., Nm 11:2; 12:13; 14:19), in the Aaronic priesthood (e.g., ch 16), in the animal sacrifices (cf. 19:9; Heb 9:13), and in the symbols (the manna, the water, the bronze snake) foreshadow the future Christ.<\/p>\n<p>In Israel’s responses to God, the people depict all of human sinfulness and faithlessness. Israel’s wanderings illustrate the results of unbelief. The punishments of Israel prove the maxim of Numbers 32:23: “But if you fail to keep your word, then you will have sinned against the <span>Lord<\/span>, and you may be sure that your sin will find you out” (<span>nlt<\/span>). Numbers forcefully teaches that safety and blessing are to be found only in trust in the Lord. Only he is capable of bringing men and women to the place of rest (Heb 4:9).<\/p>\n<p><em>See also<\/em> Deuteronomy, Book of; Exodus, Book of; Genesis, Book of; Leviticus, Book of; Moses; Wilderness Wanderings.<\/p>","summary_ro":"NUMBERS, Book of Fourth book of the English Bible. Its title is the English translation of the Latin Vulgate title, Numeri. The book takes this name from the fact that several rosters of various kinds are recorded in the book, specifically, the two army musters in chapters 1 and 26, the tribal camp and march arrangements in chapter 2, and the Levitical censuses in chapters 3 and 4. Preview • Author • Background • Purpose • Content • Theological Teaching Author The question of the authorship o...","summary_en":"NUMBERS, Book of Fourth book of the English Bible. Its title is the English translation of the Latin Vulgate title, Numeri. The book takes this name from the fact that several rosters of various kinds are recorded in the book, specifically, the two army musters in chapters 1 and 26, the tribal camp and march arrangements in chapter 2, and the Levitical censuses in chapters 3 and 4. Preview • Author • Background • Purpose • Content • Theological Teaching Author The question of the authorship o...","source":"Articles\/N.xml","external_url":null,"has_map":false,"has_picture":false},{"id":44888,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Deuteronomul 3:8","title_en":"Study Note: Deuteronomul 3:8","content_ro":"<p><strong>3:8<\/strong> <em>Mount Hermon<\/em> is the southernmost peak in the Anti-Lebanon Mountains northeast of the Sea of Galilee; at 9,300 feet above sea level, it is also the highest. On a clear day, this impressive landmark is visible from many miles away.<\/p>","content_en":"<p><strong>3:8<\/strong> <em>Mount Hermon<\/em> is the southernmost peak in the Anti-Lebanon Mountains northeast of the Sea of Galilee; at 9,300 feet above sea level, it is also the highest. On a clear day, this impressive landmark is visible from many miles away.<\/p>","summary_ro":"3:8 Mount Hermon is the southernmost peak in the Anti-Lebanon Mountains northeast of the Sea of Galilee; at 9,300 feet above sea level, it is also the highest. On a clear day, this impressive landmark is visible from many miles away.","summary_en":"3:8 Mount Hermon is the southernmost peak in the Anti-Lebanon Mountains northeast of the Sea of Galilee; at 9,300 feet above sea level, it is also the highest. On a clear day, this impressive landmark is visible from many miles away.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":72514,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Deuteronomul 3:8","title_en":"Study Note: Deuteronomul 3:8","content_ro":"<p><strong>3:8<\/strong> <em>Mount Hermon<\/em> is the southernmost peak in the Anti-Lebanon Mountains northeast of the Sea of Galilee; at 9,300 feet above sea level, it is also the highest. On a clear day, this impressive landmark is visible from many miles away.<\/p>","content_en":"<p><strong>3:8<\/strong> <em>Mount Hermon<\/em> is the southernmost peak in the Anti-Lebanon Mountains northeast of the Sea of Galilee; at 9,300 feet above sea level, it is also the highest. On a clear day, this impressive landmark is visible from many miles away.<\/p>","summary_ro":"3:8 Mount Hermon is the southernmost peak in the Anti-Lebanon Mountains northeast of the Sea of Galilee; at 9,300 feet above sea level, it is also the highest. On a clear day, this impressive landmark is visible from many miles away.","summary_en":"3:8 Mount Hermon is the southernmost peak in the Anti-Lebanon Mountains northeast of the Sea of Galilee; at 9,300 feet above sea level, it is also the highest. On a clear day, this impressive landmark is visible from many miles away.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":100140,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Deuteronomul 3:8","title_en":"Study Note: Deuteronomul 3:8","content_ro":"<p><strong>3:8<\/strong> <em>Mount Hermon<\/em> is the southernmost peak in the Anti-Lebanon Mountains northeast of the Sea of Galilee; at 9,300 feet above sea level, it is also the highest. On a clear day, this impressive landmark is visible from many miles away.<\/p>","content_en":"<p><strong>3:8<\/strong> <em>Mount Hermon<\/em> is the southernmost peak in the Anti-Lebanon Mountains northeast of the Sea of Galilee; at 9,300 feet above sea level, it is also the highest. On a clear day, this impressive landmark is visible from many miles away.<\/p>","summary_ro":"3:8 Mount Hermon is the southernmost peak in the Anti-Lebanon Mountains northeast of the Sea of Galilee; at 9,300 feet above sea level, it is also the highest. On a clear day, this impressive landmark is visible from many miles away.","summary_en":"3:8 Mount Hermon is the southernmost peak in the Anti-Lebanon Mountains northeast of the Sea of Galilee; at 9,300 feet above sea level, it is also the highest. On a clear day, this impressive landmark is visible from many miles away.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":127766,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Deuteronomul 3:8","title_en":"Study Note: Deuteronomul 3:8","content_ro":"<p><strong>3:8<\/strong> <em>Mount Hermon<\/em> is the southernmost peak in the Anti-Lebanon Mountains northeast of the Sea of Galilee; at 9,300 feet above sea level, it is also the highest. On a clear day, this impressive landmark is visible from many miles away.<\/p>","content_en":"<p><strong>3:8<\/strong> <em>Mount Hermon<\/em> is the southernmost peak in the Anti-Lebanon Mountains northeast of the Sea of Galilee; at 9,300 feet above sea level, it is also the highest. On a clear day, this impressive landmark is visible from many miles away.<\/p>","summary_ro":"3:8 Mount Hermon is the southernmost peak in the Anti-Lebanon Mountains northeast of the Sea of Galilee; at 9,300 feet above sea level, it is also the highest. On a clear day, this impressive landmark is visible from many miles away.","summary_en":"3:8 Mount Hermon is the southernmost peak in the Anti-Lebanon Mountains northeast of the Sea of Galilee; at 9,300 feet above sea level, it is also the highest. On a clear day, this impressive landmark is visible from many miles away.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"9":[{"id":2211,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Anti-Lebanon","title_en":"Anti-Lebanon","content_ro":"<h3>ANTI-LEBANON<\/h3>\n<p>Mountain range (Jdt 1:7) stretching from Mt Hermon, its southern extremity, toward the north-northeast, running parallel to the Lebanon range west of it. Drainage from the two ranges provides most of the water for the Jordan River. The range was known in OT times as Sirion (Dt 3:9; 4:48; Ps 29:6) or Senir (1 Chr 5:23; Sg 4:8; Ez 27:5).<\/p>","content_en":"<h3>ANTI-LEBANON<\/h3>\n<p>Mountain range (Jdt 1:7) stretching from Mt Hermon, its southern extremity, toward the north-northeast, running parallel to the Lebanon range west of it. Drainage from the two ranges provides most of the water for the Jordan River. The range was known in OT times as Sirion (Dt 3:9; 4:48; Ps 29:6) or Senir (1 Chr 5:23; Sg 4:8; Ez 27:5).<\/p>","summary_ro":"ANTI-LEBANON Mountain range (Jdt 1:7) stretching from Mt Hermon, its southern extremity, toward the north-northeast, running parallel to the Lebanon range west of it. Drainage from the two ranges provides most of the water for the Jordan River. The range was known in OT times as Sirion (Dt 3:9; 4:48; Ps 29:6) or Senir (1 Chr 5:23; Sg 4:8; Ez 27:5).","summary_en":"ANTI-LEBANON Mountain range (Jdt 1:7) stretching from Mt Hermon, its southern extremity, toward the north-northeast, running parallel to the Lebanon range west of it. Drainage from the two ranges provides most of the water for the Jordan River. The range was known in OT times as Sirion (Dt 3:9; 4:48; Ps 29:6) or Senir (1 Chr 5:23; Sg 4:8; Ez 27:5).","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false},{"id":22900,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Lebanon","title_en":"Lebanon","content_ro":"<h3>LEBANON<\/h3>\n<p>Region mentioned only in the OT, although its towns, including Tyre and Sidon, are named in the NT. The name Lebanon generally refers to the double range of mountains that commences near Tyre and runs northeast following the Mediterranean coast. The two Lebanon ranges are parallel to one another, Lebanon to the west and Anti-Lebanon to the east. The name Lebanon is derived from the Hebrew root <span class=\"hebrew\" lang=\"he\">l-b-n<\/span><em>,<\/em> meaning “white,” which may reflect either the white limestone of the mountains or the snow that lay on the mountains for six months of the year (Jer 18:14).<\/p>\n<p class=\"h2\" id=\"Geography\">Geography<\/p>\n<p>At the southern end the Lebanon ranges are a direct continuation of the hills of northern Galilee, with Mt Hermon (Sirion, Senir) very prominent in the Anti-Lebanon range, rising to 9,230 feet (2,813.3 meters). The two ranges are divided by a broad valley, the valley of Lebanon (Jos 11:17) or “the entrance of Hamath” (Nm 34:8), the modern Beqa’a.<\/p>\n<p>In the south the Lebanon range is separated from the Galilee hills by a deep east-west gorge through which the Litani River flows, entering the Mediterranean just north of Tyre. In its upper courses it follows the Beqa’a Valley in a northeasterly direction almost to Baalbek. The Lebanon ridge, about 100 miles (160.9 kilometers) long, stretches north to the east-west valley of the Nahr el-Kebir and is marked by a series of peaks. In the south are Gebel Rihan, Tomat, and Gebel Niha (ranging from 5,350 feet to nearly 6,230 feet, or 1,636.7 to 1,898.9 meters, high) east of Sidon. In the center lie Gebel Baruk, Gebel Kuneiyiseh, and Gebel Sunnin (7,220 feet, 6,890 feet, and 8,530 feet high, or 2,200.7 meters, 2,100.1 meters, and 2,599.9 meters high, respectively) east of Beirut. Further north, to the east of Tripoli, lies Qurnet es-Sauda, which reaches 9,840 feet (2,999.2 meters), and Qurnet Aruba, about 7,320 feet (2,231.1 meters) high.<\/p>\n<p>These high mountains trap the rain coming from the Mediterranean, providing both the mountain areas and the coastal strip below with good rainfall; beyond the mountains, the rainfall drops. It is along the coastal strip between the mountains and the sea that the Phoenicians flourished and towns like Tyre, Zarephath, Sidon, Berytus (Beirut), Byblos (Gebal), and Tripoli were established. The coastal area has a number of headlands that are extensions of the mountain range. The coastal road had to be cut around or through these spurs. A good example is the headland of Nahr el-Kelb, a little to the north of Beirut.<\/p>\n<p>On the east side of the Lebanon range is the Beqa’a Valley. The Orontes River rises in the north of this valley and flows north to enter the Mediterranean north of ancient Ugarit. This whole valley region was known in classical literature as Coele-syria (Hollow Syria). It was the “breadbasket” of the Romans.<\/p>\n<p>To the east of the Beqa’a Valley is the Anti-Lebanon range, in which the Barada River rises and flows east toward the fertile oasis of Damascus. Mt Hermon, in the southern part of the range, was known as Sirion by the Phoenicians and Senir by the Amorites (Dt 3:9).<\/p>\n<p class=\"h2\" id=\"Resources\">Resources<\/p>\n<p>Lebanon was famous in antiquity for its rich forests of fir and cedar. The coastal areas, the Beqa’a Valley, and the lower slopes of the mountains were suitable for olive trees, fruit trees, and vineyards, as well as some grain crops. One important product came from the sea: a mollusk of the gastropoda class from which a red or purple dye was obtained. The name “Phoenician” derived from the Greek <span class=\"greek\" lang=\"el\">phoinos<\/span><em>,<\/em> red-purple. Wool dyed purple was available in Ugarit about 1500 <span>BC<\/span>. The Phoenicians had a monopoly on this industry for centuries. The people of Israel, who used a great deal of purple dye in their tabernacle furnishings (Ex 26) and the garments of their priests (Ex 28:4-6; 39:1, 28-29), probably obtained the dye from the Phoenicians.<\/p>\n<p>King Solomon had significant trading relations with Phoenicia. To build the temple in Jerusalem, cedar and fir were obtained from Hiram I of Tyre (1 Kgs 5:6, 9, 14; 7:2; 10:17, 21; 2 Chr 2:8, 16). Solomon paid for this timber in wheat and olive oil (1 Kgs 5:11). The trees were floated down by sea to a point in Solomon’s domain and transported from there to Jerusalem. Cedar and fir trees from Lebanon and Anti-Lebanon provided ships for Tyre (Ez 27:5), sacred barges and furniture for Egypt, and timber for building the second temple in Jerusalem (Ezr 3:7).<\/p>\n<p>From the ports of Lebanon, the Phoenicians traded with many lands. They mastered the art of shipbuilding, and their ships were used in peace and in war. A vivid picture of the trading activities of traders from Tyre, Sidon, Gebal, and Arvad is given in Ezekiel 27, where the extent and nature of their trade is given in considerable detail.<\/p>\n<p class=\"h2\" id=\"History\">History<\/p>\n<p>The area became of interest to the Egyptians during the fourth dynasty (c. 2600 <span>BC<\/span>) when Pharaoh Snofru acquired 40 shiploads of cedar from Lebanon. Byblos fell under Egyptian influence during the 12th dynasty (c. 1980–1800 <span>BC<\/span>) and Egyptians gave golden ornaments in exchange for cedar. During the 18th dynasty (c. 1552–1306 <span>BC<\/span>), Egypt conquered Syria, and the records speak regularly of cedar being taken as tribute. Later an envoy of Ramses XI named Wenamon paid dearly for the cedar (c. 1100 <span>BC<\/span>).<\/p>\n<p>When Egyptian power waned, the Assyrians controlled the area and took vast quantities of cedar as tribute from the days of Tiglath-pileser I (c. 1100 <span>BC<\/span>) onward. Nebuchadnezzar and the Babylonian nation likewise controlled Lebanon and took away large quantities of cedar to build temples and palaces. The spoiling of Lebanon’s forests was spoken of by Isaiah (Is 14:8) and Habakkuk (Hb 2:17). In later centuries Lebanon passed successively under the domination of Persians, Greeks, and Romans.<\/p>\n<p>In NT times the towns of Tyre and Sidon are generally coupled together (Mt 15:21; Mk 3:8; 7:24, 31; Lk 6:17; 10:13-14; Acts 12:20), though sometimes they are referred to alone (Acts 21:3, 7). A Greek woman who was a Syro-Phoenician is referred to in Mark 7:26. Jesus preached in these areas during his ministry. In biblical poetry the tall cedars of Lebanon were a symbol of majesty and strength (Jgs 9:15; 2 Kgs 14:9; Pss 92:12; 104:16; Is 35:2; 60:13). They were also a symbol of earthly pride that would be broken before the wrath of God one day (Ps 29:5; Is 2:13; 10:34; Jer 22:6; Ez 31:3).<\/p>","content_en":"<h3>LEBANON<\/h3>\n<p>Region mentioned only in the OT, although its towns, including Tyre and Sidon, are named in the NT. The name Lebanon generally refers to the double range of mountains that commences near Tyre and runs northeast following the Mediterranean coast. The two Lebanon ranges are parallel to one another, Lebanon to the west and Anti-Lebanon to the east. The name Lebanon is derived from the Hebrew root <span class=\"hebrew\" lang=\"he\">l-b-n<\/span><em>,<\/em> meaning “white,” which may reflect either the white limestone of the mountains or the snow that lay on the mountains for six months of the year (Jer 18:14).<\/p>\n<p class=\"h2\" id=\"Geography\">Geography<\/p>\n<p>At the southern end the Lebanon ranges are a direct continuation of the hills of northern Galilee, with Mt Hermon (Sirion, Senir) very prominent in the Anti-Lebanon range, rising to 9,230 feet (2,813.3 meters). The two ranges are divided by a broad valley, the valley of Lebanon (Jos 11:17) or “the entrance of Hamath” (Nm 34:8), the modern Beqa’a.<\/p>\n<p>In the south the Lebanon range is separated from the Galilee hills by a deep east-west gorge through which the Litani River flows, entering the Mediterranean just north of Tyre. In its upper courses it follows the Beqa’a Valley in a northeasterly direction almost to Baalbek. The Lebanon ridge, about 100 miles (160.9 kilometers) long, stretches north to the east-west valley of the Nahr el-Kebir and is marked by a series of peaks. In the south are Gebel Rihan, Tomat, and Gebel Niha (ranging from 5,350 feet to nearly 6,230 feet, or 1,636.7 to 1,898.9 meters, high) east of Sidon. In the center lie Gebel Baruk, Gebel Kuneiyiseh, and Gebel Sunnin (7,220 feet, 6,890 feet, and 8,530 feet high, or 2,200.7 meters, 2,100.1 meters, and 2,599.9 meters high, respectively) east of Beirut. Further north, to the east of Tripoli, lies Qurnet es-Sauda, which reaches 9,840 feet (2,999.2 meters), and Qurnet Aruba, about 7,320 feet (2,231.1 meters) high.<\/p>\n<p>These high mountains trap the rain coming from the Mediterranean, providing both the mountain areas and the coastal strip below with good rainfall; beyond the mountains, the rainfall drops. It is along the coastal strip between the mountains and the sea that the Phoenicians flourished and towns like Tyre, Zarephath, Sidon, Berytus (Beirut), Byblos (Gebal), and Tripoli were established. The coastal area has a number of headlands that are extensions of the mountain range. The coastal road had to be cut around or through these spurs. A good example is the headland of Nahr el-Kelb, a little to the north of Beirut.<\/p>\n<p>On the east side of the Lebanon range is the Beqa’a Valley. The Orontes River rises in the north of this valley and flows north to enter the Mediterranean north of ancient Ugarit. This whole valley region was known in classical literature as Coele-syria (Hollow Syria). It was the “breadbasket” of the Romans.<\/p>\n<p>To the east of the Beqa’a Valley is the Anti-Lebanon range, in which the Barada River rises and flows east toward the fertile oasis of Damascus. Mt Hermon, in the southern part of the range, was known as Sirion by the Phoenicians and Senir by the Amorites (Dt 3:9).<\/p>\n<p class=\"h2\" id=\"Resources\">Resources<\/p>\n<p>Lebanon was famous in antiquity for its rich forests of fir and cedar. The coastal areas, the Beqa’a Valley, and the lower slopes of the mountains were suitable for olive trees, fruit trees, and vineyards, as well as some grain crops. One important product came from the sea: a mollusk of the gastropoda class from which a red or purple dye was obtained. The name “Phoenician” derived from the Greek <span class=\"greek\" lang=\"el\">phoinos<\/span><em>,<\/em> red-purple. Wool dyed purple was available in Ugarit about 1500 <span>BC<\/span>. The Phoenicians had a monopoly on this industry for centuries. The people of Israel, who used a great deal of purple dye in their tabernacle furnishings (Ex 26) and the garments of their priests (Ex 28:4-6; 39:1, 28-29), probably obtained the dye from the Phoenicians.<\/p>\n<p>King Solomon had significant trading relations with Phoenicia. To build the temple in Jerusalem, cedar and fir were obtained from Hiram I of Tyre (1 Kgs 5:6, 9, 14; 7:2; 10:17, 21; 2 Chr 2:8, 16). Solomon paid for this timber in wheat and olive oil (1 Kgs 5:11). The trees were floated down by sea to a point in Solomon’s domain and transported from there to Jerusalem. Cedar and fir trees from Lebanon and Anti-Lebanon provided ships for Tyre (Ez 27:5), sacred barges and furniture for Egypt, and timber for building the second temple in Jerusalem (Ezr 3:7).<\/p>\n<p>From the ports of Lebanon, the Phoenicians traded with many lands. They mastered the art of shipbuilding, and their ships were used in peace and in war. A vivid picture of the trading activities of traders from Tyre, Sidon, Gebal, and Arvad is given in Ezekiel 27, where the extent and nature of their trade is given in considerable detail.<\/p>\n<p class=\"h2\" id=\"History\">History<\/p>\n<p>The area became of interest to the Egyptians during the fourth dynasty (c. 2600 <span>BC<\/span>) when Pharaoh Snofru acquired 40 shiploads of cedar from Lebanon. Byblos fell under Egyptian influence during the 12th dynasty (c. 1980–1800 <span>BC<\/span>) and Egyptians gave golden ornaments in exchange for cedar. During the 18th dynasty (c. 1552–1306 <span>BC<\/span>), Egypt conquered Syria, and the records speak regularly of cedar being taken as tribute. Later an envoy of Ramses XI named Wenamon paid dearly for the cedar (c. 1100 <span>BC<\/span>).<\/p>\n<p>When Egyptian power waned, the Assyrians controlled the area and took vast quantities of cedar as tribute from the days of Tiglath-pileser I (c. 1100 <span>BC<\/span>) onward. Nebuchadnezzar and the Babylonian nation likewise controlled Lebanon and took away large quantities of cedar to build temples and palaces. The spoiling of Lebanon’s forests was spoken of by Isaiah (Is 14:8) and Habakkuk (Hb 2:17). In later centuries Lebanon passed successively under the domination of Persians, Greeks, and Romans.<\/p>\n<p>In NT times the towns of Tyre and Sidon are generally coupled together (Mt 15:21; Mk 3:8; 7:24, 31; Lk 6:17; 10:13-14; Acts 12:20), though sometimes they are referred to alone (Acts 21:3, 7). A Greek woman who was a Syro-Phoenician is referred to in Mark 7:26. Jesus preached in these areas during his ministry. In biblical poetry the tall cedars of Lebanon were a symbol of majesty and strength (Jgs 9:15; 2 Kgs 14:9; Pss 92:12; 104:16; Is 35:2; 60:13). They were also a symbol of earthly pride that would be broken before the wrath of God one day (Ps 29:5; Is 2:13; 10:34; Jer 22:6; Ez 31:3).<\/p>","summary_ro":"LEBANON Region mentioned only in the OT, although its towns, including Tyre and Sidon, are named in the NT. The name Lebanon generally refers to the double range of mountains that commences near Tyre and runs northeast following the Mediterranean coast. The two Lebanon ranges are parallel to one another, Lebanon to the west and Anti-Lebanon to the east. The name Lebanon is derived from the Hebrew root l-b-n, meaning “white,” which may reflect either the white limestone of the mountains or the...","summary_en":"LEBANON Region mentioned only in the OT, although its towns, including Tyre and Sidon, are named in the NT. The name Lebanon generally refers to the double range of mountains that commences near Tyre and runs northeast following the Mediterranean coast. The two Lebanon ranges are parallel to one another, Lebanon to the west and Anti-Lebanon to the east. The name Lebanon is derived from the Hebrew root l-b-n, meaning “white,” which may reflect either the white limestone of the mountains or the...","source":"Articles\/L.xml","external_url":null,"has_map":false,"has_picture":false},{"id":34337,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Senir","title_en":"Senir","content_ro":"<h3>SENIR<\/h3>\n<p>Amorite name for Mt Hermon in Deuteronomy 3:9 and Song of Songs 4:8. <em>See<\/em> Hermon, Mount.<\/p>","content_en":"<h3>SENIR<\/h3>\n<p>Amorite name for Mt Hermon in Deuteronomy 3:9 and Song of Songs 4:8. <em>See<\/em> Hermon, Mount.<\/p>","summary_ro":"SENIR Amorite name for Mt Hermon in Deuteronomy 3:9 and Song of Songs 4:8. See Hermon, Mount.","summary_en":"SENIR Amorite name for Mt Hermon in Deuteronomy 3:9 and Song of Songs 4:8. See Hermon, Mount.","source":"Articles\/S.xml","external_url":null,"has_map":false,"has_picture":false},{"id":34935,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Shenir*","title_en":"Shenir*","content_ro":"<h3>SHENIR*<\/h3>\n<p>KJV alternate spelling of Senir, the Amorite name for Mt Hermon, in Deuteronomy 3:9 and Song of Songs 4:8. <em>See<\/em> Hermon, Mount.<\/p>","content_en":"<h3>SHENIR*<\/h3>\n<p>KJV alternate spelling of Senir, the Amorite name for Mt Hermon, in Deuteronomy 3:9 and Song of Songs 4:8. <em>See<\/em> Hermon, Mount.<\/p>","summary_ro":"SHENIR* KJV alternate spelling of Senir, the Amorite name for Mt Hermon, in Deuteronomy 3:9 and Song of Songs 4:8. See Hermon, Mount.","summary_en":"SHENIR* KJV alternate spelling of Senir, the Amorite name for Mt Hermon, in Deuteronomy 3:9 and Song of Songs 4:8. See Hermon, Mount.","source":"Articles\/S.xml","external_url":null,"has_map":false,"has_picture":false},{"id":35581,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Sirion","title_en":"Sirion","content_ro":"<h3>SIRION<\/h3>\n<p>Sidonian name for Mt Hermon (Dt 3:9; 4:48; Ps 29:6; Jer 18:14). <em>See<\/em> Hermon, Mount.<\/p>","content_en":"<h3>SIRION<\/h3>\n<p>Sidonian name for Mt Hermon (Dt 3:9; 4:48; Ps 29:6; Jer 18:14). <em>See<\/em> Hermon, Mount.<\/p>","summary_ro":"SIRION Sidonian name for Mt Hermon (Dt 3:9; 4:48; Ps 29:6; Jer 18:14). See Hermon, Mount.","summary_en":"SIRION Sidonian name for Mt Hermon (Dt 3:9; 4:48; Ps 29:6; Jer 18:14). See Hermon, Mount.","source":"Articles\/S.xml","external_url":null,"has_map":false,"has_picture":false},{"id":44889,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Deuteronomul 3:9","title_en":"Study Note: Deuteronomul 3:9","content_ro":"<p><strong>3:9<\/strong> The alternative names <em>Sirion<\/em> and <em>Senir<\/em> suggest that Hermon was perhaps a later name given by the Israelites. Hermon is apparently related to the verb <span class=\"hebrew\" lang=\"he\">kharam<\/span><em>,<\/em> which means “to destroy” (see study note on 2:34), and perhaps describes the destruction summarized in 3:3-7.<\/p>","content_en":"<p><strong>3:9<\/strong> The alternative names <em>Sirion<\/em> and <em>Senir<\/em> suggest that Hermon was perhaps a later name given by the Israelites. Hermon is apparently related to the verb <span class=\"hebrew\" lang=\"he\">kharam<\/span><em>,<\/em> which means “to destroy” (see study note on 2:34), and perhaps describes the destruction summarized in 3:3-7.<\/p>","summary_ro":"3:9 The alternative names Sirion and Senir suggest that Hermon was perhaps a later name given by the Israelites. Hermon is apparently related to the verb kharam, which means “to destroy” (see study note on 2:34), and perhaps describes the destruction summarized in 3:3-7.","summary_en":"3:9 The alternative names Sirion and Senir suggest that Hermon was perhaps a later name given by the Israelites. Hermon is apparently related to the verb kharam, which means “to destroy” (see study note on 2:34), and perhaps describes the destruction summarized in 3:3-7.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":72515,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Deuteronomul 3:9","title_en":"Study Note: Deuteronomul 3:9","content_ro":"<p><strong>3:9<\/strong> The alternative names <em>Sirion<\/em> and <em>Senir<\/em> suggest that Hermon was perhaps a later name given by the Israelites. Hermon is apparently related to the verb <span class=\"hebrew\" lang=\"he\">kharam<\/span><em>,<\/em> which means “to destroy” (see study note on 2:34), and perhaps describes the destruction summarized in 3:3-7.<\/p>","content_en":"<p><strong>3:9<\/strong> The alternative names <em>Sirion<\/em> and <em>Senir<\/em> suggest that Hermon was perhaps a later name given by the Israelites. Hermon is apparently related to the verb <span class=\"hebrew\" lang=\"he\">kharam<\/span><em>,<\/em> which means “to destroy” (see study note on 2:34), and perhaps describes the destruction summarized in 3:3-7.<\/p>","summary_ro":"3:9 The alternative names Sirion and Senir suggest that Hermon was perhaps a later name given by the Israelites. Hermon is apparently related to the verb kharam, which means “to destroy” (see study note on 2:34), and perhaps describes the destruction summarized in 3:3-7.","summary_en":"3:9 The alternative names Sirion and Senir suggest that Hermon was perhaps a later name given by the Israelites. Hermon is apparently related to the verb kharam, which means “to destroy” (see study note on 2:34), and perhaps describes the destruction summarized in 3:3-7.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":100141,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Deuteronomul 3:9","title_en":"Study Note: Deuteronomul 3:9","content_ro":"<p><strong>3:9<\/strong> The alternative names <em>Sirion<\/em> and <em>Senir<\/em> suggest that Hermon was perhaps a later name given by the Israelites. Hermon is apparently related to the verb <span class=\"hebrew\" lang=\"he\">kharam<\/span><em>,<\/em> which means “to destroy” (see study note on 2:34), and perhaps describes the destruction summarized in 3:3-7.<\/p>","content_en":"<p><strong>3:9<\/strong> The alternative names <em>Sirion<\/em> and <em>Senir<\/em> suggest that Hermon was perhaps a later name given by the Israelites. Hermon is apparently related to the verb <span class=\"hebrew\" lang=\"he\">kharam<\/span><em>,<\/em> which means “to destroy” (see study note on 2:34), and perhaps describes the destruction summarized in 3:3-7.<\/p>","summary_ro":"3:9 The alternative names Sirion and Senir suggest that Hermon was perhaps a later name given by the Israelites. Hermon is apparently related to the verb kharam, which means “to destroy” (see study note on 2:34), and perhaps describes the destruction summarized in 3:3-7.","summary_en":"3:9 The alternative names Sirion and Senir suggest that Hermon was perhaps a later name given by the Israelites. Hermon is apparently related to the verb kharam, which means “to destroy” (see study note on 2:34), and perhaps describes the destruction summarized in 3:3-7.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":127767,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Deuteronomul 3:9","title_en":"Study Note: Deuteronomul 3:9","content_ro":"<p><strong>3:9<\/strong> The alternative names <em>Sirion<\/em> and <em>Senir<\/em> suggest that Hermon was perhaps a later name given by the Israelites. Hermon is apparently related to the verb <span class=\"hebrew\" lang=\"he\">kharam<\/span><em>,<\/em> which means “to destroy” (see study note on 2:34), and perhaps describes the destruction summarized in 3:3-7.<\/p>","content_en":"<p><strong>3:9<\/strong> The alternative names <em>Sirion<\/em> and <em>Senir<\/em> suggest that Hermon was perhaps a later name given by the Israelites. Hermon is apparently related to the verb <span class=\"hebrew\" lang=\"he\">kharam<\/span><em>,<\/em> which means “to destroy” (see study note on 2:34), and perhaps describes the destruction summarized in 3:3-7.<\/p>","summary_ro":"3:9 The alternative names Sirion and Senir suggest that Hermon was perhaps a later name given by the Israelites. Hermon is apparently related to the verb kharam, which means “to destroy” (see study note on 2:34), and perhaps describes the destruction summarized in 3:3-7.","summary_en":"3:9 The alternative names Sirion and Senir suggest that Hermon was perhaps a later name given by the Israelites. Hermon is apparently related to the verb kharam, which means “to destroy” (see study note on 2:34), and perhaps describes the destruction summarized in 3:3-7.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"10":[{"id":10127,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Edrei","title_en":"Edrei","content_ro":"<h3>EDREI<\/h3>\n<li>1. City of residence for Og, king of Bashan (Dt 1:4; 3:10; Jos 12:4; 13:12). It was located on the southern branch of the Harmuk River, which was the southern border of Bashan. At this strategic point Og could look over the neighboring region for invaders from the south or from the east, where the land turned into a desert. At Edrei, Moses was able to defeat Og before destroying the city (Nm 21:33-35; Dt 3:1-6). The territory was allotted to the Machirites, the eastern clan of the tribe of Manasseh (Jos 13:31). The modern site for Edrei seems to be Derba, a town of 5,000 in Syria. Many important remains from antiquity survive in this town, including shops, cisterns, streets, and underground caves.<\/li>\n<li>2. Fortified city allotted to Naphtali (Jos 19:37). It was near Kedesh, and may possibly be identified with the modern Tell Khureibeh.<\/li>","content_en":"<h3>EDREI<\/h3>\n<li>1. City of residence for Og, king of Bashan (Dt 1:4; 3:10; Jos 12:4; 13:12). It was located on the southern branch of the Harmuk River, which was the southern border of Bashan. At this strategic point Og could look over the neighboring region for invaders from the south or from the east, where the land turned into a desert. At Edrei, Moses was able to defeat Og before destroying the city (Nm 21:33-35; Dt 3:1-6). The territory was allotted to the Machirites, the eastern clan of the tribe of Manasseh (Jos 13:31). The modern site for Edrei seems to be Derba, a town of 5,000 in Syria. Many important remains from antiquity survive in this town, including shops, cisterns, streets, and underground caves.<\/li>\n<li>2. Fortified city allotted to Naphtali (Jos 19:37). It was near Kedesh, and may possibly be identified with the modern Tell Khureibeh.<\/li>","summary_ro":"EDREI 1. City of residence for Og, king of Bashan (Dt 1:4; 3:10; Jos 12:4; 13:12). It was located on the southern branch of the Harmuk River, which was the southern border of Bashan. At this strategic point Og could look over the neighboring region for invaders from the south or from the east, where the land turned into a desert. At Edrei, Moses was able to defeat Og before destroying the city (Nm 21:33-35; Dt 3:1-6). The territory was allotted to the Machirites, the eastern clan of the tribe...","summary_en":"EDREI 1. City of residence for Og, king of Bashan (Dt 1:4; 3:10; Jos 12:4; 13:12). It was located on the southern branch of the Harmuk River, which was the southern border of Bashan. At this strategic point Og could look over the neighboring region for invaders from the south or from the east, where the land turned into a desert. At Edrei, Moses was able to defeat Og before destroying the city (Nm 21:33-35; Dt 3:1-6). The territory was allotted to the Machirites, the eastern clan of the tribe...","source":"Articles\/E.xml","external_url":null,"has_map":false,"has_picture":false},{"id":28794,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Palestine*","title_en":"Palestine*","content_ro":"<h3>PALESTINE*<\/h3>\n<p>Country on the eastern shore of the Mediterranean Sea, also known as Canaan and Israel. Palestine was situated at the west end of the Fertile Crescent—that arching stretch of highly productive land that ran from the Persian Gulf through Mesopotamia and Syria to Egypt. Palestine lay in a unique position, for it constituted a land bridge between Mesopotamia and Egypt, the two primary cultural centers of the ancient Near East. It also served as a connection between the continents of Asia and Africa and as a continental link between Africa and Europe. Trade moved by well-defined routes as goods were brought into the Fertile Crescent from as far as northern Europe, India, and south of Egypt. The same roads were followed by prospective conquerors as they moved their armies from area to area in quest of power and wealth.<\/p>\n<p>It was the land promised by God to Abraham and his descendants, the homeland of God’s chosen people, and the geographical scene for much of biblical history. It has become a land sacred to three great world religions: Judaism, Christianity, and Islam. Physically, Palestine is a kind of microcosm. In a stretch of 150 miles (241.4 kilometers) one can find almost every kind of climate and terrain known on the earth. It has fertile plains, sandy deserts, rocky wastes, forests, mountains, lakes, and rivers. With such a variety in so small an area, the land provides sharp contrasts. In the north, Mt Hermon stands perpetually snowcapped at an altitude of about 9,100 feet (2,773.7 meters), while a scant 100 miles (160.9 kilometers) distant in the subtropical depression of the Jordan Valley is the Dead Sea, representing the deepest spot on the earth.<\/p>\n<p>Preview<\/p>\n<p>• Name<\/p>\n<p>• Territory<\/p>\n<p>• Climate<\/p>\n<p>• Geography<\/p>\n<p class=\"h2\" id=\"Name\">Name<\/p>\n<p>This land has been known by many names over its long history. The country seems to have been named after the maritime region, perhaps because this was the area that most foreigners contacted. So the land was called Canaan and later named after Philistia. In the table of nations, Canaan is said to have extended from Sidon in the north toward Gerar as far as Gaza and east toward the Cities of the Plain (Gn 10:19). The name Canaan appears in the Bible; the first occurrence of the name as that of a country or region is in Genesis 11:31.<\/p>\n<p>After the Israelite conquest of Canaan, the country was known as the land of Israel (1 Sm 13:19; 1 Chr 22:2). With the division of the kingdom in the reign of Rehoboam (930 <span>BC<\/span>), the name Israel went with the northern kingdom, and the southern kingdom was known as Judah (later, Judea).<\/p>\n<p class=\"h2\" id=\"Territory\">Territory<\/p>\n<p>The earliest reference to the extent of Palestine appears in the promise of the land to Abraham and to his descendants (Gn 15:18-21). Here the borders are given as the River of Egypt (Wadi el-Arish) in the southwest to the Euphrates River in the northeast. It is further defined in terms of the peoples who occupied it at that time, 10 in all, including the Kenites, the Kenizzites, the Kadmonites, the Hittites, the Perizzites, the Rephaim, the Amorites, the Canaanites, the Girgashites, and the Jebusites. In Genesis 17:8 the land is called simply “all the land of Canaan.”<\/p>\n<p>The Lord gave more detailed directions to Moses concerning the borders of the land that Israel was to occupy (Nm 34:1-12). The southern boundary was to be from the River of Egypt to the south of Kadesh-barnea and along the wilderness of Zin to the southern extremity of the Dead Sea. The western boundary was the Mediterranean, the northern border was set at the entrance to Hamath, and the eastern limit was the Jordan River and the Dead Sea.<\/p>\n<p>The greatest extent of the Promised Land is seen in the Lord’s declaration to Moses that he would set the bounds of Israel from the Red Sea to the Sea of the Philistines (Mediterranean) and from the wilderness to the Euphrates River (Ex 23:31). Historically, during the period of the judges and the reign of Saul, Israel did not conquer the land that had been given to the tribes in the division under Joshua. The military strength of David and the diplomacy of Solomon enabled them to achieve a marked expansion of Israelite rule. David defeated Hadadezer, king of Zobah, and thus pushed his northern frontier to the Euphrates River; he defeated Syria, Ammon, Moab, Edom, and Amalek, enlarging the kingdom also to the east and south (2 Sm 8:1-14; 1 Chr 18:1-13). Solomon had a fleet of merchant ships stationed at Ezion-geber on the Gulf of Aqaba. He also engaged in copper mining in that area.<\/p>\n<p class=\"h2\" id=\"Climate\">Climate<\/p>\n<p>It has been said that the climate of Palestine is more varied than that of any other area of comparable size in the world. Generally, the climate may be described as temperate; at Jerusalem, for example, the temperature extremes range from 26°F (-3.3°C) to 107°F (41.6°C), and the average annual rainfall is about 20 inches (50.8 centimeters). The coastal plain is warmer and has been compared to the east coast of Florida. The average annual temperature at Jaffa (Joppa) is 67° F (19.4°C). The Jordan Valley in the area of the Dead Sea is subtropical; in summer its temperatures may reach 120°F (48.8°C).<\/p>\n<p>Rainfall is seasonal, with rain coming in the cooler months of the year as the prevailing west wind brings moisture over the comparatively colder land area, much like the “lake effect” snows of the Great Lakes region of the United States. The rainy season extends from October to April. Within this time the Israelites singled out two periods (Jer 5:24; Jl 2:23), the former rain and the latter rain, with the former rain occurring in the months of October and November and the latter rain falling in March and April. The coastal area receives about 28 inches (71.1 centimeters) of rain annually, while the average for the country in general is 22 to 24 inches (55.9–70 centimeters).<\/p>\n<p class=\"h2\" id=\"Geography\">Geography<\/p>\n<p>For purposes of description, the land of Palestine may be conveniently divided into five longitudinal sections:<\/p>\n<p>1. The Maritime or Coastal Plain<\/p>\n<li>2. The Shephelah<\/li>\n<li>3. The Western Plateau or Hill Country<\/li>\n<li>4. The Arabah or Jordan Valley<\/li>\n<li>5. The Eastern Plateau or Transjordan<\/li>\n<p>These divisions are based essentially on differences in elevation, but other geographic elements also serve to mark their limits or otherwise distinguish them.<\/p>\n\n<h5>The Maritime or Coastal Plain<\/h5>\n<p>The Maritime or Coastal Plain may be divided into three separate plains from south to north: the plain of Philistia, the plain of Sharon, and the plain of Acre.<\/p>\n<p>1. The plain of Philistia begins with the Wadi el-Arish, or River of Egypt, and extends north to the Nahr el-Auja, about five miles (8 kilometers) north of Joppa. This plain is about 70 miles (112.6 kilometers) long and reaches its greatest width in the latitude of Gaza, where it measures about 30 miles (48.3 kilometers). Along the Mediterranean there were dunes of sand, but for the most part, this area was very fertile and admirably suited for the production of grain.<\/p>\n<li>2. The plain of Sharon is not sharply demarcated from the Philistine plain and was probably under Philistine control, but the OT recognizes it as a separate entity (cf. Sg 2:1; Is 65:10). The plain extends north to Mt Carmel. On the coast are the town of Dor, which is mentioned in “The Tale of Wenamon,” and the city of Caesarea, where Herod the Great did much building.<\/li>\n<li>3. Beyond the promontory of Carmel lies a bay on which was situated the city named Ptolemais (Acts 21:7), also known as Acre or Acco (Jgs 1:31). Here a narrow plain stretches some 20 miles (32.2 kilometers) to the Ladder of Tyre (Ras en-Nakurah). The Kishon River (Jgs 4:7, 13; 1 Kgs 18:40) flows through this plain to the sea.<\/li>\n<h5>The Shephelah<\/h5>\n<p>The Shephelah constitutes a kind of “midlands,” intermediate between the lowlands of the coastal plain and the highlands of the Western Plateau, with an elevation of about 500 to 1,000 feet (152.4– 304.8 meters) and a width of only a few miles. It extends from the valley of Aijalon to Beersheba.<\/p>\n<p>The valleys of the Shephelah produced grain crops, while the hills were well suited for grapes and olives. The region was very important strategically, because it afforded approaches to Jerusalem.<\/p>\n<h5>The Western Plateau or Hill Country<\/h5>\n<p>The Western Plateau or Hill Country ranges from 1,000 to 4,000 feet (304.8–609.6 meters) in elevation and covers some 150 miles (241.4 kilometers) from Lebanon to Beersheba. It may also be divided into three areas: Galilee, Samaria, and Judea.<\/p>\n<p>1. Galilee may be regarded as two parts, Upper Galilee (2,000–4,000 feet, or 609.6–1,219.2 meters) and Lower Galilee (below 2,000 feet, or 609.6 meters). The area was agricultural and pastoral, like much of Palestine, and was open to invasion. The highways that traversed Galilee made it a cosmopolitan district, so that Isaiah 9:1 calls it “Galilee of the nations.”<\/p>\n<li>2. Samaria was also suitable for crops and pasture. The brothers of Joseph were grazing their flocks in the plain of Dothan when Joseph visited them and became the victim of their conspiracy (Gn 37:17).<\/li>\n<li>3. Judea has an elevation of about 2,000 to 3,500 feet (609.6–1,066.8 meters) and reaches some 60 miles (96.5 kilometers) from Bethel to Beersheba. The city of Jerusalem stands at an elevation of 2,654 feet (808.9 meters), surrounded by mountains and valleys that served as part of its defense system (Ps 125:2). This was the heart of the nation, for from the time of David onward, the capital was here, and more important, the ark of the covenant had been brought here during David’s reign. As the Lord had long foretold, Jerusalem had become the center of his worship; here Solomon built the temple, one of the greatest structures ever made.<\/li>\n<h5>The Arabah or Jordan Valley<\/h5>\n<p>The Arabah or Jordan Valley presents the extremes of height and depth. Mt Hermon rises to 9,166 feet (2,793.8 meters), while the surface of the Dead Sea lies 1,275 feet (395 meters) below sea level, and at its deepest part the sea plunges another 1,300 feet (396.2 meters).<\/p>\n<p>1. The North Arabah or Upper Jordan Valley. The Jordan River has four sources, all near Mt Hermon. The Jordan flows through what was Lake Huleh, now partly drained and designated as a wildlife refuge. Two miles (3.2 kilometers) below the Huleh basin is the Bridge of Jacob’s Daughters, by which the old road to Damascus crossed the river. The Jordan then flows into a gorge some 1,200 feet (365.8 meters) deep.<\/p>\n<li>2. The Sea of Galilee, about 10 miles (16.1 kilometers) from Huleh, has an elevation of -685 feet (-208.8 meters). It measures 15 by 8 miles (24.1 by 12.9 kilometers), with a maximum depth of 750 feet (228.6 meters). The shape of the lake gave it the OT name, Chinnereth, meaning “harp” (Nm 34:11; Jos 13:27). In the NT it was also called the Lake of Gennesaret (Lk 5:1) and the Sea of Tiberias (Jn 6:1; 21:1).<\/li>\n<li>3. The Middle Arabah, or Ghor. The name Jordan means “descender”; in the 60 miles or 96.5 kilometers (in a straight line) from the outlet of the Sea of Galilee to the northern end of the Dead Sea there is a fall of more than 600 feet (182.9 meters), or 10 feet per mile. The river flows in a series of S-curves or zigzags, so that its actual course between Galilee and the Dead Sea covers some 200 miles (321.8 kilometers).<\/li>\n<p>This stretch of the Jordan Valley is known as the Ghor, or Rift. Six miles (9.7 kilometers) below the Sea of Galilee the Yarmuk River enters from the east. Some smaller streams empty into the Jordan, but the next river of consequence is the Jabbok (Gn 32:22). Just south of the Sea of Galilee the Ghor is about four miles (6.4 kilometers) wide; near Beth-shan it reaches seven miles (11.3 kilometers) wide; beyond that for some 15 miles (24.1 kilometers) the mountains close in on the river on both sides, narrowing the valley to two to three miles (3.2 to 4.8 kilometers); near Jericho it broadens to about 12 miles (19.3 kilometers).<\/p>\n<li>4. The Dead Sea is unique. Its surface is the deepest point on the face of the earth and its waters are of tremendous wealth. In the OT it is known as the Salt Sea (Gn 14:3; Nm 34:12; Jos 12:3) and the Sea of Arabah (Jos 12:3). Josephus calls it Lake Asphaltitis.<\/li>\n<p>This body of water is 46 miles (74 kilometers) long, 10 miles (16.1 kilometers) wide, and 1,300 feet (396.2 meters) deep and consists of about 25 percent mineral matter, making it a chemical deposit of great value. In addition to the flow of the Jordan, the Dead Sea receives the water of other streams, such as the Arnon River on the east. Much of the runoff of the seasonal rains also finds its way into the Salt Sea. Temperatures in the valley may reach 120° F (48.8° C) in summer; with the extreme humidity the climate is very debilitating and almost unbearable. It is estimated that the daily evaporation from the sea is 6 to 8 million tons (5.4–7.3 million metric tons).<\/p>\n<li>5. The Southern Arabah, mostly a barren wilderness, extends from the Dead Sea to the Gulf of Aqaba, a distance of 150 miles (241.4 kilometers). There is a gradual ascent from the Dead Sea to a watershed just west of Petra. Near the tip of the Gulf of Aqaba were the ports of Elath (modern Eilat) and Ezion-geber.<\/li>\n<h5>The Eastern Plateau or Transjordan<\/h5>\n<p>The Eastern Plateau, or Transjordan, was not named as part of the land of promise, but it was taken by the tribes of Reuben, Gad, and half of Manasseh. The region is better supplied with water than the Western Plateau and has perennial streams, such as the Yarmuk, Jabbok, and Arnon. A principal north-south road was the King’s Highway, followed by the Israelites during the exodus (Nm 21:22) and probably also the route taken by the invading kings of Genesis 14.<\/p>\n<p>The northern section of Transjordan was known as Bashan, noted for its cattle (Ps 22:12; Ez 39:18) and for its oak trees (Is 2:13; Zec 11:2).<\/p>\n<p>Gilead, famed for its balm (Gn 37:25; Jer 8:22), was often mentioned in the OT (e.g., Dt 3:10-16; Jgs 11). It extended from the Yarmuk River to the city of Heshbon. This area was heavily forested in David’s time (cf. 2 Sm 18:8).<\/p>\n<p>In Palestine proper there were two important divisions: the plain of Esdraelon and the Negev. The plain of Esdraelon, often associated prophetically with Armageddon, lies between Galilee and Samaria. This is one of the most fertile areas of Palestine and also was the scene of numerous battles. The plain was guarded by fortress cities on its southern side (Megiddo, Ibleam, and Taanach). In the OT the valley of Jezreel was not regarded as a part of Esdraelon but as the valley between the hill of Moreh and Mt Gilboa. At the eastern end was the stronghold of Beth-shan.<\/p>\n<p>In the extreme south of the land is the wilderness area called the Negev, or South Country. This begins in the region of Beersheba and extends roughly to Kadesh-barnea. A district of infrequent and irregular rainfall, its agriculture is restricted, although a nomadic pastoral life has been widely practiced there. <em>See<\/em> Arabah; Conquest and Allotment of the Land; Dead Sea; Decapolis; Sea of Galilee; Jordan River; Negev; Shephelah; Transjordan.<\/p>","content_en":"<h3>PALESTINE*<\/h3>\n<p>Country on the eastern shore of the Mediterranean Sea, also known as Canaan and Israel. Palestine was situated at the west end of the Fertile Crescent—that arching stretch of highly productive land that ran from the Persian Gulf through Mesopotamia and Syria to Egypt. Palestine lay in a unique position, for it constituted a land bridge between Mesopotamia and Egypt, the two primary cultural centers of the ancient Near East. It also served as a connection between the continents of Asia and Africa and as a continental link between Africa and Europe. Trade moved by well-defined routes as goods were brought into the Fertile Crescent from as far as northern Europe, India, and south of Egypt. The same roads were followed by prospective conquerors as they moved their armies from area to area in quest of power and wealth.<\/p>\n<p>It was the land promised by God to Abraham and his descendants, the homeland of God’s chosen people, and the geographical scene for much of biblical history. It has become a land sacred to three great world religions: Judaism, Christianity, and Islam. Physically, Palestine is a kind of microcosm. In a stretch of 150 miles (241.4 kilometers) one can find almost every kind of climate and terrain known on the earth. It has fertile plains, sandy deserts, rocky wastes, forests, mountains, lakes, and rivers. With such a variety in so small an area, the land provides sharp contrasts. In the north, Mt Hermon stands perpetually snowcapped at an altitude of about 9,100 feet (2,773.7 meters), while a scant 100 miles (160.9 kilometers) distant in the subtropical depression of the Jordan Valley is the Dead Sea, representing the deepest spot on the earth.<\/p>\n<p>Preview<\/p>\n<p>• Name<\/p>\n<p>• Territory<\/p>\n<p>• Climate<\/p>\n<p>• Geography<\/p>\n<p class=\"h2\" id=\"Name\">Name<\/p>\n<p>This land has been known by many names over its long history. The country seems to have been named after the maritime region, perhaps because this was the area that most foreigners contacted. So the land was called Canaan and later named after Philistia. In the table of nations, Canaan is said to have extended from Sidon in the north toward Gerar as far as Gaza and east toward the Cities of the Plain (Gn 10:19). The name Canaan appears in the Bible; the first occurrence of the name as that of a country or region is in Genesis 11:31.<\/p>\n<p>After the Israelite conquest of Canaan, the country was known as the land of Israel (1 Sm 13:19; 1 Chr 22:2). With the division of the kingdom in the reign of Rehoboam (930 <span>BC<\/span>), the name Israel went with the northern kingdom, and the southern kingdom was known as Judah (later, Judea).<\/p>\n<p class=\"h2\" id=\"Territory\">Territory<\/p>\n<p>The earliest reference to the extent of Palestine appears in the promise of the land to Abraham and to his descendants (Gn 15:18-21). Here the borders are given as the River of Egypt (Wadi el-Arish) in the southwest to the Euphrates River in the northeast. It is further defined in terms of the peoples who occupied it at that time, 10 in all, including the Kenites, the Kenizzites, the Kadmonites, the Hittites, the Perizzites, the Rephaim, the Amorites, the Canaanites, the Girgashites, and the Jebusites. In Genesis 17:8 the land is called simply “all the land of Canaan.”<\/p>\n<p>The Lord gave more detailed directions to Moses concerning the borders of the land that Israel was to occupy (Nm 34:1-12). The southern boundary was to be from the River of Egypt to the south of Kadesh-barnea and along the wilderness of Zin to the southern extremity of the Dead Sea. The western boundary was the Mediterranean, the northern border was set at the entrance to Hamath, and the eastern limit was the Jordan River and the Dead Sea.<\/p>\n<p>The greatest extent of the Promised Land is seen in the Lord’s declaration to Moses that he would set the bounds of Israel from the Red Sea to the Sea of the Philistines (Mediterranean) and from the wilderness to the Euphrates River (Ex 23:31). Historically, during the period of the judges and the reign of Saul, Israel did not conquer the land that had been given to the tribes in the division under Joshua. The military strength of David and the diplomacy of Solomon enabled them to achieve a marked expansion of Israelite rule. David defeated Hadadezer, king of Zobah, and thus pushed his northern frontier to the Euphrates River; he defeated Syria, Ammon, Moab, Edom, and Amalek, enlarging the kingdom also to the east and south (2 Sm 8:1-14; 1 Chr 18:1-13). Solomon had a fleet of merchant ships stationed at Ezion-geber on the Gulf of Aqaba. He also engaged in copper mining in that area.<\/p>\n<p class=\"h2\" id=\"Climate\">Climate<\/p>\n<p>It has been said that the climate of Palestine is more varied than that of any other area of comparable size in the world. Generally, the climate may be described as temperate; at Jerusalem, for example, the temperature extremes range from 26°F (-3.3°C) to 107°F (41.6°C), and the average annual rainfall is about 20 inches (50.8 centimeters). The coastal plain is warmer and has been compared to the east coast of Florida. The average annual temperature at Jaffa (Joppa) is 67° F (19.4°C). The Jordan Valley in the area of the Dead Sea is subtropical; in summer its temperatures may reach 120°F (48.8°C).<\/p>\n<p>Rainfall is seasonal, with rain coming in the cooler months of the year as the prevailing west wind brings moisture over the comparatively colder land area, much like the “lake effect” snows of the Great Lakes region of the United States. The rainy season extends from October to April. Within this time the Israelites singled out two periods (Jer 5:24; Jl 2:23), the former rain and the latter rain, with the former rain occurring in the months of October and November and the latter rain falling in March and April. The coastal area receives about 28 inches (71.1 centimeters) of rain annually, while the average for the country in general is 22 to 24 inches (55.9–70 centimeters).<\/p>\n<p class=\"h2\" id=\"Geography\">Geography<\/p>\n<p>For purposes of description, the land of Palestine may be conveniently divided into five longitudinal sections:<\/p>\n<p>1. The Maritime or Coastal Plain<\/p>\n<li>2. The Shephelah<\/li>\n<li>3. The Western Plateau or Hill Country<\/li>\n<li>4. The Arabah or Jordan Valley<\/li>\n<li>5. The Eastern Plateau or Transjordan<\/li>\n<p>These divisions are based essentially on differences in elevation, but other geographic elements also serve to mark their limits or otherwise distinguish them.<\/p>\n\n<h5>The Maritime or Coastal Plain<\/h5>\n<p>The Maritime or Coastal Plain may be divided into three separate plains from south to north: the plain of Philistia, the plain of Sharon, and the plain of Acre.<\/p>\n<p>1. The plain of Philistia begins with the Wadi el-Arish, or River of Egypt, and extends north to the Nahr el-Auja, about five miles (8 kilometers) north of Joppa. This plain is about 70 miles (112.6 kilometers) long and reaches its greatest width in the latitude of Gaza, where it measures about 30 miles (48.3 kilometers). Along the Mediterranean there were dunes of sand, but for the most part, this area was very fertile and admirably suited for the production of grain.<\/p>\n<li>2. The plain of Sharon is not sharply demarcated from the Philistine plain and was probably under Philistine control, but the OT recognizes it as a separate entity (cf. Sg 2:1; Is 65:10). The plain extends north to Mt Carmel. On the coast are the town of Dor, which is mentioned in “The Tale of Wenamon,” and the city of Caesarea, where Herod the Great did much building.<\/li>\n<li>3. Beyond the promontory of Carmel lies a bay on which was situated the city named Ptolemais (Acts 21:7), also known as Acre or Acco (Jgs 1:31). Here a narrow plain stretches some 20 miles (32.2 kilometers) to the Ladder of Tyre (Ras en-Nakurah). The Kishon River (Jgs 4:7, 13; 1 Kgs 18:40) flows through this plain to the sea.<\/li>\n<h5>The Shephelah<\/h5>\n<p>The Shephelah constitutes a kind of “midlands,” intermediate between the lowlands of the coastal plain and the highlands of the Western Plateau, with an elevation of about 500 to 1,000 feet (152.4– 304.8 meters) and a width of only a few miles. It extends from the valley of Aijalon to Beersheba.<\/p>\n<p>The valleys of the Shephelah produced grain crops, while the hills were well suited for grapes and olives. The region was very important strategically, because it afforded approaches to Jerusalem.<\/p>\n<h5>The Western Plateau or Hill Country<\/h5>\n<p>The Western Plateau or Hill Country ranges from 1,000 to 4,000 feet (304.8–609.6 meters) in elevation and covers some 150 miles (241.4 kilometers) from Lebanon to Beersheba. It may also be divided into three areas: Galilee, Samaria, and Judea.<\/p>\n<p>1. Galilee may be regarded as two parts, Upper Galilee (2,000–4,000 feet, or 609.6–1,219.2 meters) and Lower Galilee (below 2,000 feet, or 609.6 meters). The area was agricultural and pastoral, like much of Palestine, and was open to invasion. The highways that traversed Galilee made it a cosmopolitan district, so that Isaiah 9:1 calls it “Galilee of the nations.”<\/p>\n<li>2. Samaria was also suitable for crops and pasture. The brothers of Joseph were grazing their flocks in the plain of Dothan when Joseph visited them and became the victim of their conspiracy (Gn 37:17).<\/li>\n<li>3. Judea has an elevation of about 2,000 to 3,500 feet (609.6–1,066.8 meters) and reaches some 60 miles (96.5 kilometers) from Bethel to Beersheba. The city of Jerusalem stands at an elevation of 2,654 feet (808.9 meters), surrounded by mountains and valleys that served as part of its defense system (Ps 125:2). This was the heart of the nation, for from the time of David onward, the capital was here, and more important, the ark of the covenant had been brought here during David’s reign. As the Lord had long foretold, Jerusalem had become the center of his worship; here Solomon built the temple, one of the greatest structures ever made.<\/li>\n<h5>The Arabah or Jordan Valley<\/h5>\n<p>The Arabah or Jordan Valley presents the extremes of height and depth. Mt Hermon rises to 9,166 feet (2,793.8 meters), while the surface of the Dead Sea lies 1,275 feet (395 meters) below sea level, and at its deepest part the sea plunges another 1,300 feet (396.2 meters).<\/p>\n<p>1. The North Arabah or Upper Jordan Valley. The Jordan River has four sources, all near Mt Hermon. The Jordan flows through what was Lake Huleh, now partly drained and designated as a wildlife refuge. Two miles (3.2 kilometers) below the Huleh basin is the Bridge of Jacob’s Daughters, by which the old road to Damascus crossed the river. The Jordan then flows into a gorge some 1,200 feet (365.8 meters) deep.<\/p>\n<li>2. The Sea of Galilee, about 10 miles (16.1 kilometers) from Huleh, has an elevation of -685 feet (-208.8 meters). It measures 15 by 8 miles (24.1 by 12.9 kilometers), with a maximum depth of 750 feet (228.6 meters). The shape of the lake gave it the OT name, Chinnereth, meaning “harp” (Nm 34:11; Jos 13:27). In the NT it was also called the Lake of Gennesaret (Lk 5:1) and the Sea of Tiberias (Jn 6:1; 21:1).<\/li>\n<li>3. The Middle Arabah, or Ghor. The name Jordan means “descender”; in the 60 miles or 96.5 kilometers (in a straight line) from the outlet of the Sea of Galilee to the northern end of the Dead Sea there is a fall of more than 600 feet (182.9 meters), or 10 feet per mile. The river flows in a series of S-curves or zigzags, so that its actual course between Galilee and the Dead Sea covers some 200 miles (321.8 kilometers).<\/li>\n<p>This stretch of the Jordan Valley is known as the Ghor, or Rift. Six miles (9.7 kilometers) below the Sea of Galilee the Yarmuk River enters from the east. Some smaller streams empty into the Jordan, but the next river of consequence is the Jabbok (Gn 32:22). Just south of the Sea of Galilee the Ghor is about four miles (6.4 kilometers) wide; near Beth-shan it reaches seven miles (11.3 kilometers) wide; beyond that for some 15 miles (24.1 kilometers) the mountains close in on the river on both sides, narrowing the valley to two to three miles (3.2 to 4.8 kilometers); near Jericho it broadens to about 12 miles (19.3 kilometers).<\/p>\n<li>4. The Dead Sea is unique. Its surface is the deepest point on the face of the earth and its waters are of tremendous wealth. In the OT it is known as the Salt Sea (Gn 14:3; Nm 34:12; Jos 12:3) and the Sea of Arabah (Jos 12:3). Josephus calls it Lake Asphaltitis.<\/li>\n<p>This body of water is 46 miles (74 kilometers) long, 10 miles (16.1 kilometers) wide, and 1,300 feet (396.2 meters) deep and consists of about 25 percent mineral matter, making it a chemical deposit of great value. In addition to the flow of the Jordan, the Dead Sea receives the water of other streams, such as the Arnon River on the east. Much of the runoff of the seasonal rains also finds its way into the Salt Sea. Temperatures in the valley may reach 120° F (48.8° C) in summer; with the extreme humidity the climate is very debilitating and almost unbearable. It is estimated that the daily evaporation from the sea is 6 to 8 million tons (5.4–7.3 million metric tons).<\/p>\n<li>5. The Southern Arabah, mostly a barren wilderness, extends from the Dead Sea to the Gulf of Aqaba, a distance of 150 miles (241.4 kilometers). There is a gradual ascent from the Dead Sea to a watershed just west of Petra. Near the tip of the Gulf of Aqaba were the ports of Elath (modern Eilat) and Ezion-geber.<\/li>\n<h5>The Eastern Plateau or Transjordan<\/h5>\n<p>The Eastern Plateau, or Transjordan, was not named as part of the land of promise, but it was taken by the tribes of Reuben, Gad, and half of Manasseh. The region is better supplied with water than the Western Plateau and has perennial streams, such as the Yarmuk, Jabbok, and Arnon. A principal north-south road was the King’s Highway, followed by the Israelites during the exodus (Nm 21:22) and probably also the route taken by the invading kings of Genesis 14.<\/p>\n<p>The northern section of Transjordan was known as Bashan, noted for its cattle (Ps 22:12; Ez 39:18) and for its oak trees (Is 2:13; Zec 11:2).<\/p>\n<p>Gilead, famed for its balm (Gn 37:25; Jer 8:22), was often mentioned in the OT (e.g., Dt 3:10-16; Jgs 11). It extended from the Yarmuk River to the city of Heshbon. This area was heavily forested in David’s time (cf. 2 Sm 18:8).<\/p>\n<p>In Palestine proper there were two important divisions: the plain of Esdraelon and the Negev. The plain of Esdraelon, often associated prophetically with Armageddon, lies between Galilee and Samaria. This is one of the most fertile areas of Palestine and also was the scene of numerous battles. The plain was guarded by fortress cities on its southern side (Megiddo, Ibleam, and Taanach). In the OT the valley of Jezreel was not regarded as a part of Esdraelon but as the valley between the hill of Moreh and Mt Gilboa. At the eastern end was the stronghold of Beth-shan.<\/p>\n<p>In the extreme south of the land is the wilderness area called the Negev, or South Country. This begins in the region of Beersheba and extends roughly to Kadesh-barnea. A district of infrequent and irregular rainfall, its agriculture is restricted, although a nomadic pastoral life has been widely practiced there. <em>See<\/em> Arabah; Conquest and Allotment of the Land; Dead Sea; Decapolis; Sea of Galilee; Jordan River; Negev; Shephelah; Transjordan.<\/p>","summary_ro":"PALESTINE* Country on the eastern shore of the Mediterranean Sea, also known as Canaan and Israel. Palestine was situated at the west end of the Fertile Crescent—that arching stretch of highly productive land that ran from the Persian Gulf through Mesopotamia and Syria to Egypt. Palestine lay in a unique position, for it constituted a land bridge between Mesopotamia and Egypt, the two primary cultural centers of the ancient Near East. It also served as a connection between the continents of A...","summary_en":"PALESTINE* Country on the eastern shore of the Mediterranean Sea, also known as Canaan and Israel. Palestine was situated at the west end of the Fertile Crescent—that arching stretch of highly productive land that ran from the Persian Gulf through Mesopotamia and Syria to Egypt. Palestine lay in a unique position, for it constituted a land bridge between Mesopotamia and Egypt, the two primary cultural centers of the ancient Near East. It also served as a connection between the continents of A...","source":"Articles\/P.xml","external_url":null,"has_map":false,"has_picture":false},{"id":33547,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Salcah*, Salchah*, Salecah","title_en":"Salcah*, Salchah*, Salecah","content_ro":"<h3>SALCAH*, SALCHAH*, SALECAH<\/h3>\n<p>City or district that formed the northeastern extremity of the Amorite kingdom of Og in Bashan, east of the Jordan River. Salecah (variously spelled Salcah and Salchah in the <span>kjv<\/span>) was located near the city of Edrei (Jos 12:5). The Israelites gained possession of this city when they defeated Og (Dt 3:10). Later, Salecah was included in the land received by Gad’s tribe for an inheritance (Jos 13:11; 1 Chr 5:11). The city is identifiable with the modern town of Salkhad.<\/p>","content_en":"<h3>SALCAH*, SALCHAH*, SALECAH<\/h3>\n<p>City or district that formed the northeastern extremity of the Amorite kingdom of Og in Bashan, east of the Jordan River. Salecah (variously spelled Salcah and Salchah in the <span>kjv<\/span>) was located near the city of Edrei (Jos 12:5). The Israelites gained possession of this city when they defeated Og (Dt 3:10). Later, Salecah was included in the land received by Gad’s tribe for an inheritance (Jos 13:11; 1 Chr 5:11). The city is identifiable with the modern town of Salkhad.<\/p>","summary_ro":"SALCAH*, SALCHAH*, SALECAH City or district that formed the northeastern extremity of the Amorite kingdom of Og in Bashan, east of the Jordan River. Salecah (variously spelled Salcah and Salchah in the kjv) was located near the city of Edrei (Jos 12:5). The Israelites gained possession of this city when they defeated Og (Dt 3:10). Later, Salecah was included in the land received by Gad’s tribe for an inheritance (Jos 13:11; 1 Chr 5:11). The city is identifiable with the modern town of Salkhad.","summary_en":"SALCAH*, SALCHAH*, SALECAH City or district that formed the northeastern extremity of the Amorite kingdom of Og in Bashan, east of the Jordan River. Salecah (variously spelled Salcah and Salchah in the kjv) was located near the city of Edrei (Jos 12:5). The Israelites gained possession of this city when they defeated Og (Dt 3:10). Later, Salecah was included in the land received by Gad’s tribe for an inheritance (Jos 13:11; 1 Chr 5:11). The city is identifiable with the modern town of Salkhad.","source":"Articles\/S.xml","external_url":null,"has_map":false,"has_picture":false}],"11":[{"id":1341,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Ammonites Ammon","title_en":"Ammonites Ammon","content_ro":"<h3>AMMON, AMMONITES<\/h3>\n<p>A Semitic people who occupied a fertile area northeast of Moab in Transjordan between the Arnon and Jabbok Rivers and extending eastward to the Syrian Desert. The chief city was Rabbah (Rabbath-ammon), modern Amman, capital of Jordan.<\/p>\n<p>The Ammonites traced their ancestry to the younger daughter of Lot (Gn 19:38). Their name in Hebrew originally meant “son of my paternal clan,” preserving the remembrance of an actual clan and personal name, and suggesting a kinship between the Ammonites and Israelites. The name occurred frequently in the ancient Near East from the middle of the second millennium on. One form was found in Assyrian inscriptions; other forms are seen in Ugaritic texts of the 15th century <span>BC<\/span>, in the Mari texts, in the Amarna tablets, and in the Alalakh tablets.<\/p>\n<p>The Ammonites originated in the southern Transjordan region about the beginning of the second millennium <span>BC<\/span>. Though these people were of mixed ancestry, the languages they spoke were closely related to Hebrew. Ammonite was written in the old Canaanite-Phoenician script, which could probably be read and understood by Israelites. Ammonites intermarried with Hebrews (1 Kgs 14:21, 31; 2 Chr 12:13), and their personal names reflected early Arabic influences.<\/p>\n<p>In language, ethnic background, and physical characteristics the Ammonites were difficult to distinguish from Amorites and were probably closely related. Both may have entered the land at about the same time, for when Joshua led the Israelites into Canaan, both the Ammonite kingdom and the Amorite kingdom of Heshbon were already well established.<\/p>\n<p>The OT states that the territory of Ammon was once occupied by a race of giants called Rephaim or Zamzummim, about whom almost nothing is known (Dt 2:20-21; “Zuzim,” Gn 14:5). The Genesis Apocryphon found among the Dead Sea Scrolls mentions them as one of the people defeated by the alliance of four kings (Gn 14:1, 5). The expedition of Chedorlaomer, king of Elam (Gn 14), broke the power of those giants and probably made the occupation of the land by Esau, Ammon, and Moab much easier. King Og was “of the remnant of the Rephaim” known to the Ammonites (Dt 3:11). His bed was evidently an object of veneration because of its unusual size.<\/p>\n<p>When the Israelites arrived at Kadesh, they encountered the well-organized kingdom of Edom but were refused permission to pass through Edomite territory (Nm 20:14-21). They journeyed northward to Ammonite country, which was then occupied by the Amorite king Sihon. He also refused them permission to pass through his land, but the Israelites defeated him in battle and occupied his country (Nm 21:21-24). They were instructed by God through Moses not to try to occupy Ammonite territory, as it had already been given to the descendants of Lot (Dt 2:19, 37).<\/p>\n<p>Continuing northward, the Israelites defeated King Og of Bashan (Dt 3:1-11), then went down to the Jordan Valley, where they camped on the plains of Moab. There Balak, king of Moab, hired a soothsayer, Balaam, to pronounce a curse on the Israelites, but Balaam pronounced a blessing each time instead (Nm 22–24). For supporting the Moabites in their actions, the Ammonites were excluded from the congregation of the Lord to the tenth generation (Dt 23:3; Neh 13:1-2).<\/p>\n<p>The Israelite tribes of Gad and Reuben and the half-tribe of Manasseh were attracted to the fertile Transjordan region that had belonged to the Amorites and Bashan and decided to settle there on the Ammonite frontier (Nm 32; Dt 3:16; Jos 13:8-32). Subsequently they built an altar at the Jordan River, which the other tribes at first interpreted as an act of rebellion in that they appeared to be establishing a rival place of worship (Jos 22:10-34).<\/p>\n<p>Before the Israelite conquest of Canaan, the Ammonites evidently had not attained the same level of political organization and settled life as the neighboring Moabites and Edomites. Even as late as the seventh century <span>BC<\/span> the nation was essentially nomadic. Shortly after Israel settled in Canaan, the Ammonites allied with the Moabites and Amalekites when King Eglon of Moab tried to regain former Moabite territory at the north end of the Dead Sea (Jgs 3:12-13).<\/p>\n<p>By the end of the 12th century <span>BC<\/span> the Israelites, then securely established in the land of Canaan, angered God by their worship of the deities of the Syrians, Sidonians, Moabites, Ammonites, and Philistines (Jgs 10:6). The Ammonites, in their first recorded political expansion, launched an attack against Israel and were able to establish themselves in Gilead (Jgs 10:7-8). They then crossed the Jordan and attacked the tribes of Judah, Benjamin, and Ephraim (Jgs 10:9). In desperation the elders of Gilead turned for help to Jephthah, a social outcast but an able military leader (Jgs 11:1-11). He defeated the Ammonites so decisively that it was unnecessary for him to wage further campaigns against Ammonite settlements west of the Jordan (Jgs 11:12-33).<\/p>\n<p>Near the end of the 11th century an Ammonite king named Nahash came to power, determined to reestablish Ammonite dominion over Israelite settlements in Transjordan. He launched an aggressive military campaign around 1020 <span>BC<\/span> that took him as far north as Jabesh-gilead. The inhabitants of the town were willing to surrender to him but delayed their surrender to appeal for help from Saul, the recently consecrated Israelite king. Saul quickly organized an army and decisively defeated the Ammonites (1 Sm 11:1-11). The victory ensured freedom from Ammonite domination in the Jordan Valley for several centuries, although later in his reign Saul was forced to fight further battles with the enemies of Israel, including Ammonites (1 Sm 14:47-48).<\/p>\n<p>When David became king, he took silver and gold from the Ammonites, Philistines, and Amalekites, either as spoils or as tribute (2 Sm 8:11-12; 1 Chr 18:11). Soon thereafter, David sent Joab at the head of a strong army to devastate the Ammonite countryside and besiege the capital city of Rabbah (2 Sm 11:1; 1 Chr 20:2). The siege lasted many months, but Joab weakened the city and David then completed its capture (2 Sm 12:26-29). In a ceremony of capitulation the Ammonite king’s massive golden crown was placed on David’s head (2 Sm 12:30; 1 Chr 20:1). The conquered city was plundered, and its inhabitants were enslaved. Other Ammonite cities were taken, and the nation was added to the growing number of vassal states of Israel (2 Sm 12:31; 1 Chr 20:3). David appointed a governor over the Ammonites from the Ammonite royal family. Shobi, another son of Nahash (and therefore Hanun’s brother), became ruler of the Ammonites and aided David during his flight from Absalom’s rebellion (2 Sm 17:27). One of David’s best warriors was an Ammonite (2 Sm 23:37).<\/p>\n<p>Ammonite relations with Israel remained generally peaceful during the reign of Solomon, David’s successor, with the Ammonites undoubtedly sharing in the prosperity and wealth of that period. After the death of Solomon, the kingdom split apart under Rehoboam and was further weakened by a campaign of Shishak, king of Egypt, that swept through Palestine and also through Ammonite territory. Taking advantage of the situation, the Ammonites declared their independence from Israel and Judah. The Ammonites joined the Moabites and Meunites to make war against King Jehoshaphat of Judah (reigning 871–848 <span>BC<\/span>). In fear, Jehoshaphat sought help from God in prayer (2 Chr 20:1-12). The Ammonites and their allies began fighting among themselves and destroyed each other, leaving behind great spoils for Jehoshaphat and his people—which took three days to be carried away (2 Chr 20:22-25). Eventually the Ammonites recovered, so that by the end of the seventh century <span>BC<\/span>, Ammon had again become completely independent and was the dominant state of south Transjordan. Ammonite independence was short, however, for in 599 <span>BC<\/span>, according to the Babylonian Chronicle, Babylonian king Nebuchadnezzar led his troops into Syria and began raiding southern Palestine. In 593 <span>BC<\/span>, the Ammonites met in Jerusalem with King Zedekiah of Judah and representatives from Edom, Moab, Tyre, and Sidon in a conspiracy to rebel against Babylon (Jer 27:1-3). The prophet Jeremiah warned them that God would cause their plan to fail (Jer 27:4-22). Nebuchadnezzar sent an army to crush the rebellion and attacked Jerusalem, which he destroyed after a lengthy and bitter siege (586 <span>BC<\/span>), deporting many Jews to Babylonia. Ammon was not immediately invaded, however, and many Judeans sought refuge there (Jer 40:11), including a man named Ishmael (Jer 40:13-16). Ishmael plotted with Baalis, king of Ammon, to assassinate Gedaliah, whom Nebuchadnezzar had appointed governor over Judea, now reduced to a province of Babylonia. After carrying out the assassination, Ishmael escaped to Ammon (Jer 41:1-15). Nebuchadnezzar then sent troops that sacked Rabbah and took captive many of the Ammonites. Though the city was not destroyed, the destruction of the countryside was thorough. In the third century <span>BC<\/span>, Arab invaders poured in and destroyed the remaining organized political structure, thus marking the end of Ammon as a semi-independent state.<\/p>","content_en":"<h3>AMMON, AMMONITES<\/h3>\n<p>A Semitic people who occupied a fertile area northeast of Moab in Transjordan between the Arnon and Jabbok Rivers and extending eastward to the Syrian Desert. The chief city was Rabbah (Rabbath-ammon), modern Amman, capital of Jordan.<\/p>\n<p>The Ammonites traced their ancestry to the younger daughter of Lot (Gn 19:38). Their name in Hebrew originally meant “son of my paternal clan,” preserving the remembrance of an actual clan and personal name, and suggesting a kinship between the Ammonites and Israelites. The name occurred frequently in the ancient Near East from the middle of the second millennium on. One form was found in Assyrian inscriptions; other forms are seen in Ugaritic texts of the 15th century <span>BC<\/span>, in the Mari texts, in the Amarna tablets, and in the Alalakh tablets.<\/p>\n<p>The Ammonites originated in the southern Transjordan region about the beginning of the second millennium <span>BC<\/span>. Though these people were of mixed ancestry, the languages they spoke were closely related to Hebrew. Ammonite was written in the old Canaanite-Phoenician script, which could probably be read and understood by Israelites. Ammonites intermarried with Hebrews (1 Kgs 14:21, 31; 2 Chr 12:13), and their personal names reflected early Arabic influences.<\/p>\n<p>In language, ethnic background, and physical characteristics the Ammonites were difficult to distinguish from Amorites and were probably closely related. Both may have entered the land at about the same time, for when Joshua led the Israelites into Canaan, both the Ammonite kingdom and the Amorite kingdom of Heshbon were already well established.<\/p>\n<p>The OT states that the territory of Ammon was once occupied by a race of giants called Rephaim or Zamzummim, about whom almost nothing is known (Dt 2:20-21; “Zuzim,” Gn 14:5). The Genesis Apocryphon found among the Dead Sea Scrolls mentions them as one of the people defeated by the alliance of four kings (Gn 14:1, 5). The expedition of Chedorlaomer, king of Elam (Gn 14), broke the power of those giants and probably made the occupation of the land by Esau, Ammon, and Moab much easier. King Og was “of the remnant of the Rephaim” known to the Ammonites (Dt 3:11). His bed was evidently an object of veneration because of its unusual size.<\/p>\n<p>When the Israelites arrived at Kadesh, they encountered the well-organized kingdom of Edom but were refused permission to pass through Edomite territory (Nm 20:14-21). They journeyed northward to Ammonite country, which was then occupied by the Amorite king Sihon. He also refused them permission to pass through his land, but the Israelites defeated him in battle and occupied his country (Nm 21:21-24). They were instructed by God through Moses not to try to occupy Ammonite territory, as it had already been given to the descendants of Lot (Dt 2:19, 37).<\/p>\n<p>Continuing northward, the Israelites defeated King Og of Bashan (Dt 3:1-11), then went down to the Jordan Valley, where they camped on the plains of Moab. There Balak, king of Moab, hired a soothsayer, Balaam, to pronounce a curse on the Israelites, but Balaam pronounced a blessing each time instead (Nm 22–24). For supporting the Moabites in their actions, the Ammonites were excluded from the congregation of the Lord to the tenth generation (Dt 23:3; Neh 13:1-2).<\/p>\n<p>The Israelite tribes of Gad and Reuben and the half-tribe of Manasseh were attracted to the fertile Transjordan region that had belonged to the Amorites and Bashan and decided to settle there on the Ammonite frontier (Nm 32; Dt 3:16; Jos 13:8-32). Subsequently they built an altar at the Jordan River, which the other tribes at first interpreted as an act of rebellion in that they appeared to be establishing a rival place of worship (Jos 22:10-34).<\/p>\n<p>Before the Israelite conquest of Canaan, the Ammonites evidently had not attained the same level of political organization and settled life as the neighboring Moabites and Edomites. Even as late as the seventh century <span>BC<\/span> the nation was essentially nomadic. Shortly after Israel settled in Canaan, the Ammonites allied with the Moabites and Amalekites when King Eglon of Moab tried to regain former Moabite territory at the north end of the Dead Sea (Jgs 3:12-13).<\/p>\n<p>By the end of the 12th century <span>BC<\/span> the Israelites, then securely established in the land of Canaan, angered God by their worship of the deities of the Syrians, Sidonians, Moabites, Ammonites, and Philistines (Jgs 10:6). The Ammonites, in their first recorded political expansion, launched an attack against Israel and were able to establish themselves in Gilead (Jgs 10:7-8). They then crossed the Jordan and attacked the tribes of Judah, Benjamin, and Ephraim (Jgs 10:9). In desperation the elders of Gilead turned for help to Jephthah, a social outcast but an able military leader (Jgs 11:1-11). He defeated the Ammonites so decisively that it was unnecessary for him to wage further campaigns against Ammonite settlements west of the Jordan (Jgs 11:12-33).<\/p>\n<p>Near the end of the 11th century an Ammonite king named Nahash came to power, determined to reestablish Ammonite dominion over Israelite settlements in Transjordan. He launched an aggressive military campaign around 1020 <span>BC<\/span> that took him as far north as Jabesh-gilead. The inhabitants of the town were willing to surrender to him but delayed their surrender to appeal for help from Saul, the recently consecrated Israelite king. Saul quickly organized an army and decisively defeated the Ammonites (1 Sm 11:1-11). The victory ensured freedom from Ammonite domination in the Jordan Valley for several centuries, although later in his reign Saul was forced to fight further battles with the enemies of Israel, including Ammonites (1 Sm 14:47-48).<\/p>\n<p>When David became king, he took silver and gold from the Ammonites, Philistines, and Amalekites, either as spoils or as tribute (2 Sm 8:11-12; 1 Chr 18:11). Soon thereafter, David sent Joab at the head of a strong army to devastate the Ammonite countryside and besiege the capital city of Rabbah (2 Sm 11:1; 1 Chr 20:2). The siege lasted many months, but Joab weakened the city and David then completed its capture (2 Sm 12:26-29). In a ceremony of capitulation the Ammonite king’s massive golden crown was placed on David’s head (2 Sm 12:30; 1 Chr 20:1). The conquered city was plundered, and its inhabitants were enslaved. Other Ammonite cities were taken, and the nation was added to the growing number of vassal states of Israel (2 Sm 12:31; 1 Chr 20:3). David appointed a governor over the Ammonites from the Ammonite royal family. Shobi, another son of Nahash (and therefore Hanun’s brother), became ruler of the Ammonites and aided David during his flight from Absalom’s rebellion (2 Sm 17:27). One of David’s best warriors was an Ammonite (2 Sm 23:37).<\/p>\n<p>Ammonite relations with Israel remained generally peaceful during the reign of Solomon, David’s successor, with the Ammonites undoubtedly sharing in the prosperity and wealth of that period. After the death of Solomon, the kingdom split apart under Rehoboam and was further weakened by a campaign of Shishak, king of Egypt, that swept through Palestine and also through Ammonite territory. Taking advantage of the situation, the Ammonites declared their independence from Israel and Judah. The Ammonites joined the Moabites and Meunites to make war against King Jehoshaphat of Judah (reigning 871–848 <span>BC<\/span>). In fear, Jehoshaphat sought help from God in prayer (2 Chr 20:1-12). The Ammonites and their allies began fighting among themselves and destroyed each other, leaving behind great spoils for Jehoshaphat and his people—which took three days to be carried away (2 Chr 20:22-25). Eventually the Ammonites recovered, so that by the end of the seventh century <span>BC<\/span>, Ammon had again become completely independent and was the dominant state of south Transjordan. Ammonite independence was short, however, for in 599 <span>BC<\/span>, according to the Babylonian Chronicle, Babylonian king Nebuchadnezzar led his troops into Syria and began raiding southern Palestine. In 593 <span>BC<\/span>, the Ammonites met in Jerusalem with King Zedekiah of Judah and representatives from Edom, Moab, Tyre, and Sidon in a conspiracy to rebel against Babylon (Jer 27:1-3). The prophet Jeremiah warned them that God would cause their plan to fail (Jer 27:4-22). Nebuchadnezzar sent an army to crush the rebellion and attacked Jerusalem, which he destroyed after a lengthy and bitter siege (586 <span>BC<\/span>), deporting many Jews to Babylonia. Ammon was not immediately invaded, however, and many Judeans sought refuge there (Jer 40:11), including a man named Ishmael (Jer 40:13-16). Ishmael plotted with Baalis, king of Ammon, to assassinate Gedaliah, whom Nebuchadnezzar had appointed governor over Judea, now reduced to a province of Babylonia. After carrying out the assassination, Ishmael escaped to Ammon (Jer 41:1-15). Nebuchadnezzar then sent troops that sacked Rabbah and took captive many of the Ammonites. Though the city was not destroyed, the destruction of the countryside was thorough. In the third century <span>BC<\/span>, Arab invaders poured in and destroyed the remaining organized political structure, thus marking the end of Ammon as a semi-independent state.<\/p>","summary_ro":"AMMON, AMMONITES A Semitic people who occupied a fertile area northeast of Moab in Transjordan between the Arnon and Jabbok Rivers and extending eastward to the Syrian Desert. The chief city was Rabbah (Rabbath-ammon), modern Amman, capital of Jordan. The Ammonites traced their ancestry to the younger daughter of Lot (Gn 19:38). Their name in Hebrew originally meant “son of my paternal clan,” preserving the remembrance of an actual clan and personal name, and suggesting a kinship between the ...","summary_en":"AMMON, AMMONITES A Semitic people who occupied a fertile area northeast of Moab in Transjordan between the Arnon and Jabbok Rivers and extending eastward to the Syrian Desert. The chief city was Rabbah (Rabbath-ammon), modern Amman, capital of Jordan. The Ammonites traced their ancestry to the younger daughter of Lot (Gn 19:38). Their name in Hebrew originally meant “son of my paternal clan,” preserving the remembrance of an actual clan and personal name, and suggesting a kinship between the ...","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false},{"id":3014,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Ashteroth-Karnaim","title_en":"Ashteroth-Karnaim","content_ro":"<h3>ASHTEROTH-KARNAIM<\/h3>\n<p>City where a coalition of four kings led by Chedorlaomer, king of Elam, defeated the tribe of Rephaim giants (Gn 14:5; cf. Dt 3:11). The area was part of the inheritance given to Abraham and his descendants by the Lord (Gn 15:18-20). It is probably identifiable with Ashtaroth. <em>See<\/em> Ashtaroth, Ashterathite.<\/p>","content_en":"<h3>ASHTEROTH-KARNAIM<\/h3>\n<p>City where a coalition of four kings led by Chedorlaomer, king of Elam, defeated the tribe of Rephaim giants (Gn 14:5; cf. Dt 3:11). The area was part of the inheritance given to Abraham and his descendants by the Lord (Gn 15:18-20). It is probably identifiable with Ashtaroth. <em>See<\/em> Ashtaroth, Ashterathite.<\/p>","summary_ro":"ASHTEROTH-KARNAIM City where a coalition of four kings led by Chedorlaomer, king of Elam, defeated the tribe of Rephaim giants (Gn 14:5; cf. Dt 3:11). The area was part of the inheritance given to Abraham and his descendants by the Lord (Gn 15:18-20). It is probably identifiable with Ashtaroth. See Ashtaroth, Ashterathite.","summary_en":"ASHTEROTH-KARNAIM City where a coalition of four kings led by Chedorlaomer, king of Elam, defeated the tribe of Rephaim giants (Gn 14:5; cf. Dt 3:11). The area was part of the inheritance given to Abraham and his descendants by the Lord (Gn 15:18-20). It is probably identifiable with Ashtaroth. See Ashtaroth, Ashterathite.","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false},{"id":13736,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Giants","title_en":"Giants","content_ro":"<h3>GIANTS<\/h3>\n<p>English translation of four different Hebrew words. One of these words occurs in Job 16:14, where the Hebrew word is translated “warrior” in the <span>rsv<\/span>, and “giant” in the <span>kjv<\/span>. Another Hebrew word is translated “giants” in the <span>nlt<\/span> and “Nephilim” (a transliteration of the Hebrew) in the <span>rsv<\/span> (Gn 6:4; Nm 13:33). The original meaning of this Hebrew term is unknown, but it seems to be used of a group or race of people. Since none of the terms translated “giants” has that actual meaning, we cannot be sure that the Nephilim were of unusual physical stature.<\/p>\n<p>In several passages the <span>kjv<\/span> translates “giants” and the <span>rsv<\/span> translates “Rephaim” (e.g., Dt 2:20; 3:11; Jos 12:4). That word, usually in plural form, refers to several tribes of people who inhabited Palestine and who may have been unusually large in physical size. They included the Anakim of Judah’s coastal area and hill country around Hebron (Dt 2:11), the Emim of Moab (v 10), the Zamzummim of Ammon (v 20), and the inhabitants of Bashan (3:11). The word also appears in Joshua (Jos 12:4; 13:12; 15:8; 17:15; 18:16). Some interpreters have suggested that these people were the original inhabitants of Palestine who were distinct tribes of tall people and who were eventually conquered and absorbed by the Canaanites, Philistines, Hebrews, and other invading peoples. Other interpreters contend that they were not distinct racial tribes but were individuals of great stature, perhaps the result of disease, who were found among the various races and tribes of Palestine. Neither contention can be established with certainty. Another Hebrew term is translated “giant” in both the <span>kjv<\/span> and <span>nlt<\/span> (2 Sm 21:16-22; 1 Chr 20:4-8).<\/p>\n<p>Perhaps the most famous giant in biblical literature is Goliath of Gath, the Philistine soldier who challenged King Saul’s army at the valley of Elah and caused them to be dismayed and afraid (1 Sm 17). He is said to have been six cubits and a span tall, which has been variously interpreted as being between seven and a half and nine and a half feet (2.3 to 2.9 meters). David’s defeat of Goliath brought the youth prominence in Israel (18:5-7). Goliath is not referred to in the text as a “giant,” but his height marks him as one of gigantic size. King Og of Bashan was another unusually tall person (Dt 3:11).<\/p>\n<p><em>See also<\/em> Nephilim.<\/p>","content_en":"<h3>GIANTS<\/h3>\n<p>English translation of four different Hebrew words. One of these words occurs in Job 16:14, where the Hebrew word is translated “warrior” in the <span>rsv<\/span>, and “giant” in the <span>kjv<\/span>. Another Hebrew word is translated “giants” in the <span>nlt<\/span> and “Nephilim” (a transliteration of the Hebrew) in the <span>rsv<\/span> (Gn 6:4; Nm 13:33). The original meaning of this Hebrew term is unknown, but it seems to be used of a group or race of people. Since none of the terms translated “giants” has that actual meaning, we cannot be sure that the Nephilim were of unusual physical stature.<\/p>\n<p>In several passages the <span>kjv<\/span> translates “giants” and the <span>rsv<\/span> translates “Rephaim” (e.g., Dt 2:20; 3:11; Jos 12:4). That word, usually in plural form, refers to several tribes of people who inhabited Palestine and who may have been unusually large in physical size. They included the Anakim of Judah’s coastal area and hill country around Hebron (Dt 2:11), the Emim of Moab (v 10), the Zamzummim of Ammon (v 20), and the inhabitants of Bashan (3:11). The word also appears in Joshua (Jos 12:4; 13:12; 15:8; 17:15; 18:16). Some interpreters have suggested that these people were the original inhabitants of Palestine who were distinct tribes of tall people and who were eventually conquered and absorbed by the Canaanites, Philistines, Hebrews, and other invading peoples. Other interpreters contend that they were not distinct racial tribes but were individuals of great stature, perhaps the result of disease, who were found among the various races and tribes of Palestine. Neither contention can be established with certainty. Another Hebrew term is translated “giant” in both the <span>kjv<\/span> and <span>nlt<\/span> (2 Sm 21:16-22; 1 Chr 20:4-8).<\/p>\n<p>Perhaps the most famous giant in biblical literature is Goliath of Gath, the Philistine soldier who challenged King Saul’s army at the valley of Elah and caused them to be dismayed and afraid (1 Sm 17). He is said to have been six cubits and a span tall, which has been variously interpreted as being between seven and a half and nine and a half feet (2.3 to 2.9 meters). David’s defeat of Goliath brought the youth prominence in Israel (18:5-7). Goliath is not referred to in the text as a “giant,” but his height marks him as one of gigantic size. King Og of Bashan was another unusually tall person (Dt 3:11).<\/p>\n<p><em>See also<\/em> Nephilim.<\/p>","summary_ro":"GIANTS English translation of four different Hebrew words. One of these words occurs in Job 16:14, where the Hebrew word is translated “warrior” in the rsv, and “giant” in the kjv. Another Hebrew word is translated “giants” in the nlt and “Nephilim” (a transliteration of the Hebrew) in the rsv (Gn 6:4; Nm 13:33). The original meaning of this Hebrew term is unknown, but it seems to be used of a group or race of people. Since none of the terms translated “giants” has that actual meaning, we can...","summary_en":"GIANTS English translation of four different Hebrew words. One of these words occurs in Job 16:14, where the Hebrew word is translated “warrior” in the rsv, and “giant” in the kjv. Another Hebrew word is translated “giants” in the nlt and “Nephilim” (a transliteration of the Hebrew) in the rsv (Gn 6:4; Nm 13:33). The original meaning of this Hebrew term is unknown, but it seems to be used of a group or race of people. Since none of the terms translated “giants” has that actual meaning, we can...","source":"Articles\/G.xml","external_url":null,"has_map":false,"has_picture":false},{"id":17689,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Ironsmith*","title_en":"Ironsmith*","content_ro":"<h3>IRONSMITH*<\/h3>\n<p>An artisan who normally worked in iron (Is 44:12); a blacksmith. The first worker in iron recorded in the Bible is Tubal-cain (Gn 4:22). In Israel iron became widely known and used about the 11th century <span>BC<\/span> (Dt 3:11; Jos 6:19, 24; 17:16; Jgs 1:19; 4:3, 13). <em>See<\/em> Minerals and Metals.<\/p>","content_en":"<h3>IRONSMITH*<\/h3>\n<p>An artisan who normally worked in iron (Is 44:12); a blacksmith. The first worker in iron recorded in the Bible is Tubal-cain (Gn 4:22). In Israel iron became widely known and used about the 11th century <span>BC<\/span> (Dt 3:11; Jos 6:19, 24; 17:16; Jgs 1:19; 4:3, 13). <em>See<\/em> Minerals and Metals.<\/p>","summary_ro":"IRONSMITH* An artisan who normally worked in iron (Is 44:12); a blacksmith. The first worker in iron recorded in the Bible is Tubal-cain (Gn 4:22). In Israel iron became widely known and used about the 11th century BC (Dt 3:11; Jos 6:19, 24; 17:16; Jgs 1:19; 4:3, 13). See Minerals and Metals.","summary_en":"IRONSMITH* An artisan who normally worked in iron (Is 44:12); a blacksmith. The first worker in iron recorded in the Bible is Tubal-cain (Gn 4:22). In Israel iron became widely known and used about the 11th century BC (Dt 3:11; Jos 6:19, 24; 17:16; Jgs 1:19; 4:3, 13). See Minerals and Metals.","source":"Articles\/I.xml","external_url":null,"has_map":false,"has_picture":false},{"id":28339,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Og","title_en":"Og","content_ro":"<h3>OG<\/h3>\n<p>King whose fame partly came from his being a giant. “King Og of Bashan was the last of the giant Rephaites. His iron bed was more than thirteen feet [4.1 meters] long and six feet [1.8 meters] wide” (Dt 3:11, <span>nlt<\/span>).<\/p>\n<p>Og, king of Bashan, fell before Moses’ assault immediately after the defeat of King Sihon the Amorite (Nm 21:33-35). Bashan lay along the northern part of the Transjordan. Og’s land stretched northeastward from the lower course of the Jarmuk (Yarmuk) River, and lofty mountain ranges protected him on the east from scorching desert winds.<\/p>\n<p>Og and his people had several settlements, primarily Ashtaroth and Edrei (Jos 13:12). Og had fortified his land with 60 walled cities and was probably overconfident before Moses’ army. Moses completely destroyed the populace of those cities; he spared only the livestock and the spoils of war (Dt 3:5-6).<\/p>\n<p>Three tribes of Israel found the Transjordan particularly suitable for grazing their herds. So at the defeat of Sihon and Og, Moses assigned the newly won lands to the tribes of Gad, Reuben, and half of Manasseh (Nm 32:33; Jos 12:4-6).<\/p>","content_en":"<h3>OG<\/h3>\n<p>King whose fame partly came from his being a giant. “King Og of Bashan was the last of the giant Rephaites. His iron bed was more than thirteen feet [4.1 meters] long and six feet [1.8 meters] wide” (Dt 3:11, <span>nlt<\/span>).<\/p>\n<p>Og, king of Bashan, fell before Moses’ assault immediately after the defeat of King Sihon the Amorite (Nm 21:33-35). Bashan lay along the northern part of the Transjordan. Og’s land stretched northeastward from the lower course of the Jarmuk (Yarmuk) River, and lofty mountain ranges protected him on the east from scorching desert winds.<\/p>\n<p>Og and his people had several settlements, primarily Ashtaroth and Edrei (Jos 13:12). Og had fortified his land with 60 walled cities and was probably overconfident before Moses’ army. Moses completely destroyed the populace of those cities; he spared only the livestock and the spoils of war (Dt 3:5-6).<\/p>\n<p>Three tribes of Israel found the Transjordan particularly suitable for grazing their herds. So at the defeat of Sihon and Og, Moses assigned the newly won lands to the tribes of Gad, Reuben, and half of Manasseh (Nm 32:33; Jos 12:4-6).<\/p>","summary_ro":"OG King whose fame partly came from his being a giant. “King Og of Bashan was the last of the giant Rephaites. His iron bed was more than thirteen feet [4.1 meters] long and six feet [1.8 meters] wide” (Dt 3:11, nlt). Og, king of Bashan, fell before Moses’ assault immediately after the defeat of King Sihon the Amorite (Nm 21:33-35). Bashan lay along the northern part of the Transjordan. Og’s land stretched northeastward from the lower course of the Jarmuk (Yarmuk) River, and lofty mountain ra...","summary_en":"OG King whose fame partly came from his being a giant. “King Og of Bashan was the last of the giant Rephaites. His iron bed was more than thirteen feet [4.1 meters] long and six feet [1.8 meters] wide” (Dt 3:11, nlt). Og, king of Bashan, fell before Moses’ assault immediately after the defeat of King Sihon the Amorite (Nm 21:33-35). Bashan lay along the northern part of the Transjordan. Og’s land stretched northeastward from the lower course of the Jarmuk (Yarmuk) River, and lofty mountain ra...","source":"Articles\/O.xml","external_url":null,"has_map":false,"has_picture":false},{"id":32259,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Rabbah of the Ammonites","title_en":"Rabbah of the Ammonites","content_ro":"<h3>RABBAH OF THE AMMONITES<\/h3>\n<p>Capital of the ancient Ammonite kingdom. Located near the sources of the Jabbok River, it stood about 25 miles (40.2 kilometers) east of the Jordan and lay astride the main caravan route leading from Damascus south along the length of the Transjordanian plateau. This road was also known as the King’s Highway (Nm 20:17; 21:22). Modern Amman, the capital of Jordan, covers the ancient city. During the third century <span>BC<\/span>, Ptolemy II Philadelphus of Egypt rebuilt the city and renamed it Philadelphia. After the Romans took Palestine in 63 <span>BC<\/span>, the city became part of the Decapolis, and after <span>AD<\/span> 106 was part of the Roman province of Arabia.<\/p>\n<p>Rabbah first appears in Scripture as the place where the great iron bedstead of Og, king of Bashan, was kept (Dt 3:11; <span>kjv<\/span> “Rabbath of the children of Ammon”). When Transjordan was divided among the tribes of Gad, Reuben, and the half-tribe of Manasseh, the territory of Gad extended to the vicinity of Rabbah but did not include it (Jos 13:25).<\/p>\n<p>Rabbah figured most significantly in Scripture during David’s reign. At that time Joab laid siege to the city, and during the battle, Uriah the Hittite lost his life by the specific command of the king (2 Sm 11:1; 12:26-29). The city was built in two parts—the upper city and the lower city, called the “city of waters” (12:27). Joab took the lower city and perhaps gained control of the water supply, and then waited for David to come and complete the conquest (vv 27-28). After a thorough sack of Rabbah, David did not station troops in the city but left it under the control of the Ammonites, who became vassals of Israel.<\/p>\n<p>About 250 years later, Amos pronounced judgment on the then-prosperous city (Am 1:13-14). When Nebuchadnezzar stopped at Rabbah during his invasion of Transjordan, it was a significant place (Ez 21:20). It was at Rabbah that Baalis, king of the Ammonites, later plotted the attack that resulted in the death of Gedaliah (Jer 40:14ff.), the Babylonian governor of Judea, and the exile of Jeremiah into Egypt. Jeremiah’s prophecy against Rabbah is recorded in Jeremiah 49:2-3.<\/p>\n<p>Since modern Amman covers ancient Rabbah, no excavation of the ancient city is possible. The Roman theater stands in the center of the city, with seating for 6,000 people. Dilapidated remains of an odeum, or music hall, and a fountain, also of the Roman period, stand nearby. Everything visible on the ancient citadel is Roman, Byzantine, or Arab, except at the northeast corner, where part of the Iron Age town wall is still exposed. The Roman temple at the southwest corner of the citadel was dedicated to Hercules.<\/p>\n<p><em>See also<\/em> Decapolis; Philadelphia #1.<\/p>","content_en":"<h3>RABBAH OF THE AMMONITES<\/h3>\n<p>Capital of the ancient Ammonite kingdom. Located near the sources of the Jabbok River, it stood about 25 miles (40.2 kilometers) east of the Jordan and lay astride the main caravan route leading from Damascus south along the length of the Transjordanian plateau. This road was also known as the King’s Highway (Nm 20:17; 21:22). Modern Amman, the capital of Jordan, covers the ancient city. During the third century <span>BC<\/span>, Ptolemy II Philadelphus of Egypt rebuilt the city and renamed it Philadelphia. After the Romans took Palestine in 63 <span>BC<\/span>, the city became part of the Decapolis, and after <span>AD<\/span> 106 was part of the Roman province of Arabia.<\/p>\n<p>Rabbah first appears in Scripture as the place where the great iron bedstead of Og, king of Bashan, was kept (Dt 3:11; <span>kjv<\/span> “Rabbath of the children of Ammon”). When Transjordan was divided among the tribes of Gad, Reuben, and the half-tribe of Manasseh, the territory of Gad extended to the vicinity of Rabbah but did not include it (Jos 13:25).<\/p>\n<p>Rabbah figured most significantly in Scripture during David’s reign. At that time Joab laid siege to the city, and during the battle, Uriah the Hittite lost his life by the specific command of the king (2 Sm 11:1; 12:26-29). The city was built in two parts—the upper city and the lower city, called the “city of waters” (12:27). Joab took the lower city and perhaps gained control of the water supply, and then waited for David to come and complete the conquest (vv 27-28). After a thorough sack of Rabbah, David did not station troops in the city but left it under the control of the Ammonites, who became vassals of Israel.<\/p>\n<p>About 250 years later, Amos pronounced judgment on the then-prosperous city (Am 1:13-14). When Nebuchadnezzar stopped at Rabbah during his invasion of Transjordan, it was a significant place (Ez 21:20). It was at Rabbah that Baalis, king of the Ammonites, later plotted the attack that resulted in the death of Gedaliah (Jer 40:14ff.), the Babylonian governor of Judea, and the exile of Jeremiah into Egypt. Jeremiah’s prophecy against Rabbah is recorded in Jeremiah 49:2-3.<\/p>\n<p>Since modern Amman covers ancient Rabbah, no excavation of the ancient city is possible. The Roman theater stands in the center of the city, with seating for 6,000 people. Dilapidated remains of an odeum, or music hall, and a fountain, also of the Roman period, stand nearby. Everything visible on the ancient citadel is Roman, Byzantine, or Arab, except at the northeast corner, where part of the Iron Age town wall is still exposed. The Roman temple at the southwest corner of the citadel was dedicated to Hercules.<\/p>\n<p><em>See also<\/em> Decapolis; Philadelphia #1.<\/p>","summary_ro":"RABBAH OF THE AMMONITES Capital of the ancient Ammonite kingdom. Located near the sources of the Jabbok River, it stood about 25 miles (40.2 kilometers) east of the Jordan and lay astride the main caravan route leading from Damascus south along the length of the Transjordanian plateau. This road was also known as the King’s Highway (Nm 20:17; 21:22). Modern Amman, the capital of Jordan, covers the ancient city. During the third century BC, Ptolemy II Philadelphus of Egypt rebuilt the city and...","summary_en":"RABBAH OF THE AMMONITES Capital of the ancient Ammonite kingdom. Located near the sources of the Jabbok River, it stood about 25 miles (40.2 kilometers) east of the Jordan and lay astride the main caravan route leading from Damascus south along the length of the Transjordanian plateau. This road was also known as the King’s Highway (Nm 20:17; 21:22). Modern Amman, the capital of Jordan, covers the ancient city. During the third century BC, Ptolemy II Philadelphus of Egypt rebuilt the city and...","source":"Articles\/R.xml","external_url":null,"has_map":false,"has_picture":false},{"id":32749,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Rephaim*","title_en":"Rephaim*","content_ro":"<h3>REPHAIM*<\/h3>\n<li>1. A Hebrew word referring to shades or departed spirits whose dwelling place was the habitation of Sheol (Prv 2:18; 9:18; 21:16). The <span class=\"hebrew\" lang=\"he\">rephaim<\/span> of the underworld suffered anguish (Jb 26:5) and were separated from God (Ps 88:10-12) and all living people (Is 26:14). Their immaterial being bore a weakened shadowlike resemblance to their former corporeality (Is 14:9).<\/li>\n<li>2. A mighty people tall in stature living in Palestine during the days of Abraham. The Rephaim, along with the Zuzim, Emim, and Horite peoples, were defeated by Kedorlaomer and his allied armies (Gn 14:5). They were one of nine nations living in Palestine at the time when the Lord promised to give the land to Abraham’s descendants (15:20). The ancient Rephaim were called the Emim by the Moabites and the Zamzummin by the Ammonites; they were comparable in size and number to the giant Anakim (Dt 2:11, 20). Og, king of Bashan, represented the last of the Rephaim. He was later killed and his kingdom dispossessed by the Israelites under Moses (Dt 3:11; Jos 12:4; 13:12). Perhaps the giants among the Philistines were descendants of the Rephaim (2 Sm 21; 1 Chr 20).<\/li>\n<li><em>See also<\/em> Giants.<\/li>","content_en":"<h3>REPHAIM*<\/h3>\n<li>1. A Hebrew word referring to shades or departed spirits whose dwelling place was the habitation of Sheol (Prv 2:18; 9:18; 21:16). The <span class=\"hebrew\" lang=\"he\">rephaim<\/span> of the underworld suffered anguish (Jb 26:5) and were separated from God (Ps 88:10-12) and all living people (Is 26:14). Their immaterial being bore a weakened shadowlike resemblance to their former corporeality (Is 14:9).<\/li>\n<li>2. A mighty people tall in stature living in Palestine during the days of Abraham. The Rephaim, along with the Zuzim, Emim, and Horite peoples, were defeated by Kedorlaomer and his allied armies (Gn 14:5). They were one of nine nations living in Palestine at the time when the Lord promised to give the land to Abraham’s descendants (15:20). The ancient Rephaim were called the Emim by the Moabites and the Zamzummin by the Ammonites; they were comparable in size and number to the giant Anakim (Dt 2:11, 20). Og, king of Bashan, represented the last of the Rephaim. He was later killed and his kingdom dispossessed by the Israelites under Moses (Dt 3:11; Jos 12:4; 13:12). Perhaps the giants among the Philistines were descendants of the Rephaim (2 Sm 21; 1 Chr 20).<\/li>\n<li><em>See also<\/em> Giants.<\/li>","summary_ro":"REPHAIM* 1. A Hebrew word referring to shades or departed spirits whose dwelling place was the habitation of Sheol (Prv 2:18; 9:18; 21:16). The rephaim of the underworld suffered anguish (Jb 26:5) and were separated from God (Ps 88:10-12) and all living people (Is 26:14). Their immaterial being bore a weakened shadowlike resemblance to their former corporeality (Is 14:9). 2. A mighty people tall in stature living in Palestine during the days of Abraham. The Rephaim, along with the Zuzim, Emim...","summary_en":"REPHAIM* 1. A Hebrew word referring to shades or departed spirits whose dwelling place was the habitation of Sheol (Prv 2:18; 9:18; 21:16). The rephaim of the underworld suffered anguish (Jb 26:5) and were separated from God (Ps 88:10-12) and all living people (Is 26:14). Their immaterial being bore a weakened shadowlike resemblance to their former corporeality (Is 14:9). 2. A mighty people tall in stature living in Palestine during the days of Abraham. The Rephaim, along with the Zuzim, Emim...","source":"Articles\/R.xml","external_url":null,"has_map":false,"has_picture":false},{"id":44890,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Deuteronomul 3:11","title_en":"Study Note: Deuteronomul 3:11","content_ro":"<p><strong>3:11<\/strong> <em>His bed<\/em> was probably wooden, inlaid with iron. Alternatively, the Hebrew word might suggest a sarcophagus or coffin. • <em>Rabbah<\/em> is the same city as Rabbath Ammon (see study note on Deut 2:19). Apparently there was some kind of museum at Rabbah when Deuteronomy was written, and this artifact could be seen there.<\/p>","content_en":"<p><strong>3:11<\/strong> <em>His bed<\/em> was probably wooden, inlaid with iron. Alternatively, the Hebrew word might suggest a sarcophagus or coffin. • <em>Rabbah<\/em> is the same city as Rabbath Ammon (see study note on Deut 2:19). Apparently there was some kind of museum at Rabbah when Deuteronomy was written, and this artifact could be seen there.<\/p>","summary_ro":"3:11 His bed was probably wooden, inlaid with iron. Alternatively, the Hebrew word might suggest a sarcophagus or coffin. • Rabbah is the same city as Rabbath Ammon (see study note on Deut 2:19). Apparently there was some kind of museum at Rabbah when Deuteronomy was written, and this artifact could be seen there.","summary_en":"3:11 His bed was probably wooden, inlaid with iron. Alternatively, the Hebrew word might suggest a sarcophagus or coffin. • Rabbah is the same city as Rabbath Ammon (see study note on Deut 2:19). Apparently there was some kind of museum at Rabbah when Deuteronomy was written, and this artifact could be seen there.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":72516,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Deuteronomul 3:11","title_en":"Study Note: Deuteronomul 3:11","content_ro":"<p><strong>3:11<\/strong> <em>His bed<\/em> was probably wooden, inlaid with iron. Alternatively, the Hebrew word might suggest a sarcophagus or coffin. • <em>Rabbah<\/em> is the same city as Rabbath Ammon (see study note on Deut 2:19). Apparently there was some kind of museum at Rabbah when Deuteronomy was written, and this artifact could be seen there.<\/p>","content_en":"<p><strong>3:11<\/strong> <em>His bed<\/em> was probably wooden, inlaid with iron. Alternatively, the Hebrew word might suggest a sarcophagus or coffin. • <em>Rabbah<\/em> is the same city as Rabbath Ammon (see study note on Deut 2:19). Apparently there was some kind of museum at Rabbah when Deuteronomy was written, and this artifact could be seen there.<\/p>","summary_ro":"3:11 His bed was probably wooden, inlaid with iron. Alternatively, the Hebrew word might suggest a sarcophagus or coffin. • Rabbah is the same city as Rabbath Ammon (see study note on Deut 2:19). Apparently there was some kind of museum at Rabbah when Deuteronomy was written, and this artifact could be seen there.","summary_en":"3:11 His bed was probably wooden, inlaid with iron. Alternatively, the Hebrew word might suggest a sarcophagus or coffin. • Rabbah is the same city as Rabbath Ammon (see study note on Deut 2:19). Apparently there was some kind of museum at Rabbah when Deuteronomy was written, and this artifact could be seen there.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":100142,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Deuteronomul 3:11","title_en":"Study Note: Deuteronomul 3:11","content_ro":"<p><strong>3:11<\/strong> <em>His bed<\/em> was probably wooden, inlaid with iron. Alternatively, the Hebrew word might suggest a sarcophagus or coffin. • <em>Rabbah<\/em> is the same city as Rabbath Ammon (see study note on Deut 2:19). Apparently there was some kind of museum at Rabbah when Deuteronomy was written, and this artifact could be seen there.<\/p>","content_en":"<p><strong>3:11<\/strong> <em>His bed<\/em> was probably wooden, inlaid with iron. Alternatively, the Hebrew word might suggest a sarcophagus or coffin. • <em>Rabbah<\/em> is the same city as Rabbath Ammon (see study note on Deut 2:19). Apparently there was some kind of museum at Rabbah when Deuteronomy was written, and this artifact could be seen there.<\/p>","summary_ro":"3:11 His bed was probably wooden, inlaid with iron. Alternatively, the Hebrew word might suggest a sarcophagus or coffin. • Rabbah is the same city as Rabbath Ammon (see study note on Deut 2:19). Apparently there was some kind of museum at Rabbah when Deuteronomy was written, and this artifact could be seen there.","summary_en":"3:11 His bed was probably wooden, inlaid with iron. Alternatively, the Hebrew word might suggest a sarcophagus or coffin. • Rabbah is the same city as Rabbath Ammon (see study note on Deut 2:19). Apparently there was some kind of museum at Rabbah when Deuteronomy was written, and this artifact could be seen there.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":127768,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Deuteronomul 3:11","title_en":"Study Note: Deuteronomul 3:11","content_ro":"<p><strong>3:11<\/strong> <em>His bed<\/em> was probably wooden, inlaid with iron. Alternatively, the Hebrew word might suggest a sarcophagus or coffin. • <em>Rabbah<\/em> is the same city as Rabbath Ammon (see study note on Deut 2:19). Apparently there was some kind of museum at Rabbah when Deuteronomy was written, and this artifact could be seen there.<\/p>","content_en":"<p><strong>3:11<\/strong> <em>His bed<\/em> was probably wooden, inlaid with iron. Alternatively, the Hebrew word might suggest a sarcophagus or coffin. • <em>Rabbah<\/em> is the same city as Rabbath Ammon (see study note on Deut 2:19). Apparently there was some kind of museum at Rabbah when Deuteronomy was written, and this artifact could be seen there.<\/p>","summary_ro":"3:11 His bed was probably wooden, inlaid with iron. Alternatively, the Hebrew word might suggest a sarcophagus or coffin. • Rabbah is the same city as Rabbath Ammon (see study note on Deut 2:19). Apparently there was some kind of museum at Rabbah when Deuteronomy was written, and this artifact could be seen there.","summary_en":"3:11 His bed was probably wooden, inlaid with iron. Alternatively, the Hebrew word might suggest a sarcophagus or coffin. • Rabbah is the same city as Rabbath Ammon (see study note on Deut 2:19). Apparently there was some kind of museum at Rabbah when Deuteronomy was written, and this artifact could be seen there.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"12":[{"id":2756,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Arnon","title_en":"Arnon","content_ro":"<h3>ARNON<\/h3>\n<p>River of Transjordan, the present Wadi el-Mojib, running from east to west through a canyon with walls 1,500 feet (457 meters) high into the Dead Sea. At the time of the Israelite conquest of Canaan, the gorge served as a natural border between Moab to the south and the Ammonite kingdoms to the north (Nm 21:13-15). After the division of the land under Joshua the river Arnon became the southern boundary of Reuben’s territory (Dt 3:12, 16; Jos 13:16).<\/p>","content_en":"<h3>ARNON<\/h3>\n<p>River of Transjordan, the present Wadi el-Mojib, running from east to west through a canyon with walls 1,500 feet (457 meters) high into the Dead Sea. At the time of the Israelite conquest of Canaan, the gorge served as a natural border between Moab to the south and the Ammonite kingdoms to the north (Nm 21:13-15). After the division of the land under Joshua the river Arnon became the southern boundary of Reuben’s territory (Dt 3:12, 16; Jos 13:16).<\/p>","summary_ro":"ARNON River of Transjordan, the present Wadi el-Mojib, running from east to west through a canyon with walls 1,500 feet (457 meters) high into the Dead Sea. At the time of the Israelite conquest of Canaan, the gorge served as a natural border between Moab to the south and the Ammonite kingdoms to the north (Nm 21:13-15). After the division of the land under Joshua the river Arnon became the southern boundary of Reuben’s territory (Dt 3:12, 16; Jos 13:16).","summary_en":"ARNON River of Transjordan, the present Wadi el-Mojib, running from east to west through a canyon with walls 1,500 feet (457 meters) high into the Dead Sea. At the time of the Israelite conquest of Canaan, the gorge served as a natural border between Moab to the south and the Ammonite kingdoms to the north (Nm 21:13-15). After the division of the land under Joshua the river Arnon became the southern boundary of Reuben’s territory (Dt 3:12, 16; Jos 13:16).","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false},{"id":2762,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Aroer","title_en":"Aroer","content_ro":"<h3>AROER<\/h3>\n<li>1. Transjordanian city existing from Moses’ time until the fall of Jerusalem (586 <span>BC<\/span>). It was among the cities that Israel conquered from Sihon the Amorite and Og the Bashanite in an area assigned to the tribes of Gad and Reuben and to half of Manasseh’s tribe. Aroer was on the southern border of that territory (Jos 13:9), on the northern rim of the large Arnon Canyon (Dt 2:36; 3:12; 4:48; Jos 13:9). Evidently the city was rebuilt after Israel destroyed it (cf. Jos 12:2; Nm 32:34).<\/li>\n<p>Aroer was the hub city for a number of villages (Jgs 11:26) and was the city from which the census began under King David (2 Sm 24:5). The Moabites gained control of it during the later monarchy and kept it until the time of Jeremiah (Jer 48:19). King Hazael of Damascus captured Aroer, assuring Syrian control of Transjordan (2 Kgs 10:33).<\/p>\n<p>Aroer has been identified with a mound beside the village ’Ara’ir, about three miles (4.8 kilometers) southeast of Dibon on the east side of the ancient north-south Transjordan highway.<\/p>\n<li>2. City assigned to Gad’s tribe (Jos 13:25), mentioned as a point of reference in Jephthah’s victory over the Ammonites (Jgs 11:33). This Aroer has been tentatively placed in the area northwest of Amman and east of Rabbah.<\/li>\n<li>3. City in the Negev Desert area of Judah. Aroer was one of the villages receiving spoil taken in David’s victory over the Amalekites (1 Sm 30:28). Two of David’s “mighty men” were sons of Hotham the Aroerite (1 Chr 11:44). This Aroer has been identified with Khirbet ’Ar’areh, located about 12 miles (19 kilometers) southeast of Beersheba.<\/li>\n<li>4. City near Damascus (Is 17:2). The Hebrew text reads “the cities of Aroer,” but the Septuagint (ancient Greek OT) has “her cities for ever” (a reading adopted by the <span>rsv<\/span>).<\/li>","content_en":"<h3>AROER<\/h3>\n<li>1. Transjordanian city existing from Moses’ time until the fall of Jerusalem (586 <span>BC<\/span>). It was among the cities that Israel conquered from Sihon the Amorite and Og the Bashanite in an area assigned to the tribes of Gad and Reuben and to half of Manasseh’s tribe. Aroer was on the southern border of that territory (Jos 13:9), on the northern rim of the large Arnon Canyon (Dt 2:36; 3:12; 4:48; Jos 13:9). Evidently the city was rebuilt after Israel destroyed it (cf. Jos 12:2; Nm 32:34).<\/li>\n<p>Aroer was the hub city for a number of villages (Jgs 11:26) and was the city from which the census began under King David (2 Sm 24:5). The Moabites gained control of it during the later monarchy and kept it until the time of Jeremiah (Jer 48:19). King Hazael of Damascus captured Aroer, assuring Syrian control of Transjordan (2 Kgs 10:33).<\/p>\n<p>Aroer has been identified with a mound beside the village ’Ara’ir, about three miles (4.8 kilometers) southeast of Dibon on the east side of the ancient north-south Transjordan highway.<\/p>\n<li>2. City assigned to Gad’s tribe (Jos 13:25), mentioned as a point of reference in Jephthah’s victory over the Ammonites (Jgs 11:33). This Aroer has been tentatively placed in the area northwest of Amman and east of Rabbah.<\/li>\n<li>3. City in the Negev Desert area of Judah. Aroer was one of the villages receiving spoil taken in David’s victory over the Amalekites (1 Sm 30:28). Two of David’s “mighty men” were sons of Hotham the Aroerite (1 Chr 11:44). This Aroer has been identified with Khirbet ’Ar’areh, located about 12 miles (19 kilometers) southeast of Beersheba.<\/li>\n<li>4. City near Damascus (Is 17:2). The Hebrew text reads “the cities of Aroer,” but the Septuagint (ancient Greek OT) has “her cities for ever” (a reading adopted by the <span>rsv<\/span>).<\/li>","summary_ro":"AROER 1. Transjordanian city existing from Moses’ time until the fall of Jerusalem (586 BC). It was among the cities that Israel conquered from Sihon the Amorite and Og the Bashanite in an area assigned to the tribes of Gad and Reuben and to half of Manasseh’s tribe. Aroer was on the southern border of that territory (Jos 13:9), on the northern rim of the large Arnon Canyon (Dt 2:36; 3:12; 4:48; Jos 13:9). Evidently the city was rebuilt after Israel destroyed it (cf. Jos 12:2; Nm 32:34). Aroe...","summary_en":"AROER 1. Transjordanian city existing from Moses’ time until the fall of Jerusalem (586 BC). It was among the cities that Israel conquered from Sihon the Amorite and Og the Bashanite in an area assigned to the tribes of Gad and Reuben and to half of Manasseh’s tribe. Aroer was on the southern border of that territory (Jos 13:9), on the northern rim of the large Arnon Canyon (Dt 2:36; 3:12; 4:48; Jos 13:9). Evidently the city was rebuilt after Israel destroyed it (cf. Jos 12:2; Nm 32:34). Aroe...","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false},{"id":13023,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Gad (Person)","title_en":"Gad (Person)","content_ro":"<h3>GAD (P<span>erson<\/span>)<\/h3>\n<li>1. One of the 12 sons of Jacob (Gn 35:26; 1 Chr 2:2). He was the first of the two sons born to Jacob by Zilpah, Leah’s maid. Delighted with giving Jacob another son, Leah named the boy Gad, meaning “good fortune” (Gn 30:11). Later, Gad moved his family with Jacob to Egypt (Ex 1:4). When Jacob blessed his sons, he predicted that Gad would constantly be troubled by foreign invaders but would successfully withstand them and put them to flight (see Gn 49:19 and discussion below under Gad, Tribe of). Gad became the father of seven sons (Gn 46:16) and the founder of the Gadites (Dt 3:12, 16), one of the 12 tribes of Israel (Nm 2:14).<\/li>\n<p><em>See also<\/em> Gad, Tribe of.<\/p>\n<li>2. Prophet and seer during the reign of David. He counseled David to leave Mizpeh of Moab and return to the land of Judah (1 Sm 22:5). Gad communicated David’s punishment for numbering the fighting men of Israel (2 Sm 24:11-14, 18-19; 1 Chr 21:9-19), assisted David and Nathan in setting up the order of worship in the sanctuary (2 Chr 29:25) and later wrote an account of David’s life (1 Chr 29:29).<\/li>","content_en":"<h3>GAD (P<span>erson<\/span>)<\/h3>\n<li>1. One of the 12 sons of Jacob (Gn 35:26; 1 Chr 2:2). He was the first of the two sons born to Jacob by Zilpah, Leah’s maid. Delighted with giving Jacob another son, Leah named the boy Gad, meaning “good fortune” (Gn 30:11). Later, Gad moved his family with Jacob to Egypt (Ex 1:4). When Jacob blessed his sons, he predicted that Gad would constantly be troubled by foreign invaders but would successfully withstand them and put them to flight (see Gn 49:19 and discussion below under Gad, Tribe of). Gad became the father of seven sons (Gn 46:16) and the founder of the Gadites (Dt 3:12, 16), one of the 12 tribes of Israel (Nm 2:14).<\/li>\n<p><em>See also<\/em> Gad, Tribe of.<\/p>\n<li>2. Prophet and seer during the reign of David. He counseled David to leave Mizpeh of Moab and return to the land of Judah (1 Sm 22:5). Gad communicated David’s punishment for numbering the fighting men of Israel (2 Sm 24:11-14, 18-19; 1 Chr 21:9-19), assisted David and Nathan in setting up the order of worship in the sanctuary (2 Chr 29:25) and later wrote an account of David’s life (1 Chr 29:29).<\/li>","summary_ro":"GAD (Person) 1. One of the 12 sons of Jacob (Gn 35:26; 1 Chr 2:2). He was the first of the two sons born to Jacob by Zilpah, Leah’s maid. Delighted with giving Jacob another son, Leah named the boy Gad, meaning “good fortune” (Gn 30:11). Later, Gad moved his family with Jacob to Egypt (Ex 1:4). When Jacob blessed his sons, he predicted that Gad would constantly be troubled by foreign invaders but would successfully withstand them and put them to flight (see Gn 49:19 and discussion below under...","summary_en":"GAD (Person) 1. One of the 12 sons of Jacob (Gn 35:26; 1 Chr 2:2). He was the first of the two sons born to Jacob by Zilpah, Leah’s maid. Delighted with giving Jacob another son, Leah named the boy Gad, meaning “good fortune” (Gn 30:11). Later, Gad moved his family with Jacob to Egypt (Ex 1:4). When Jacob blessed his sons, he predicted that Gad would constantly be troubled by foreign invaders but would successfully withstand them and put them to flight (see Gn 49:19 and discussion below under...","source":"Articles\/G.xml","external_url":null,"has_map":false,"has_picture":false},{"id":13049,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Tribe of Gad","title_en":"Tribe of Gad","content_ro":"<h3>GAD, Tribe of<\/h3>\n<p>Descendants of Jacob’s seventh son Gad (Gn 30:11; Nm 1:24-25), and eighth largest of the 12 tribes that came out of Egypt with Moses (according to the number of warriors in Nm 1:1-3, 24-25). They raised livestock and had a reputation for being fierce in battle (Nm 32:1; Dt 33:20).<\/p>\n<p>During the wilderness period, they were led by Eliasaph’s son Deuel (Nm 1:14; 2:14; 7:42; 10:20). When Israel encamped, Gad was located south of the tabernacle behind the tribes of Reuben and Simeon (2:14-15). They are mentioned at the tribal offering to the tabernacle, and after the plague, which God brought upon Israel (7:42-47; 26:15, 18). Maki’s son Geuel represented the tribe as one of the 12 spies sent by Moses into Canaan (13:15).<\/p>\n<p>At the close of the wilderness period, Gad, Reuben, and half of Manasseh’s tribe requested permission to settle east of the Jordan, for it had good pastureland (Nm 32:1-2). This was permitted on the condition that they would help in the conquest of Canaan (Nm 32:20-22; Jos 1:12-18).<\/p>\n<p>During the Conquest under Joshua, Gad is mentioned only at the battle of Jericho (Jos 4:12). After the end of the conflict, Gad, Reuben, and half of Manasseh settled their land east of the Jordan (cf. Nm 34:13-14; Jos 12:6; 13:8).<\/p>\n<p>Gad’s inheritance was between Manasseh’s tribe to the north and Reuben’s to the south. The Arabian Desert formed its eastern border and the Jordan River its western. There seem to have been no fixed borders between the two and a half tribes, and the whole area was often referred to as Gilead and Bashan (2 Kgs 10:33). Its land ran north to the Sea of Chinnereth (Galilee), but among the mountains it seems to have run eastward only as far as the Jabbok River. To the south, the cities of Aroer and Heshbon mark their southern limits (Dt 3:12-13; Jos 12:1-6; 13:24-28).<\/p>\n<p>The history of Gad from its settlement to the Captivity was closely tied with the two neighboring Hebrew tribes. Shortly after returning to their lands, these two and a half tribes almost started a civil war by erecting a large altar (Jos 22:10-34). During the time of the judges, Gilead (including Gad) was threatened, if not occupied, by the Ammonites until they were defeated by Jephthah (Jgs 11). Some Gadites joined David at Ziklag during his exile (1 Chr 12:14, 37). In the 14th year of David’s reign the two and a half tribes were formally brought together under an overseer named Jerijah (and his brothers, 26:30-32).<\/p>\n<p>During the time of the divided kingdom, the tribes east of the Jordan were constantly under attack. During Jehu’s reign (841–814 <span>BC<\/span>), Hazael annexed all the land east of the Jordan, and they were later carried off into captivity by Tiglath-pileser, king of Assyria (2 Kgs 15:29; 1 Chr 5:26-27). Subsequently, the Ammonites occupied Gad’s land (Jer 49:1).<\/p>\n<p>In the postexilic period Gad is mentioned only once—in Ezekiel’s vision of the restoration of Israel (Ez 48:1, 27-28, 34). In the NT, Gad is mentioned only in the book of Revelation, in the list of the tribes sealed by God (Rv 7:5).<\/p>\n<p><em>See also<\/em> Israel, History of; Gad (Person) #1.<\/p>","content_en":"<h3>GAD, Tribe of<\/h3>\n<p>Descendants of Jacob’s seventh son Gad (Gn 30:11; Nm 1:24-25), and eighth largest of the 12 tribes that came out of Egypt with Moses (according to the number of warriors in Nm 1:1-3, 24-25). They raised livestock and had a reputation for being fierce in battle (Nm 32:1; Dt 33:20).<\/p>\n<p>During the wilderness period, they were led by Eliasaph’s son Deuel (Nm 1:14; 2:14; 7:42; 10:20). When Israel encamped, Gad was located south of the tabernacle behind the tribes of Reuben and Simeon (2:14-15). They are mentioned at the tribal offering to the tabernacle, and after the plague, which God brought upon Israel (7:42-47; 26:15, 18). Maki’s son Geuel represented the tribe as one of the 12 spies sent by Moses into Canaan (13:15).<\/p>\n<p>At the close of the wilderness period, Gad, Reuben, and half of Manasseh’s tribe requested permission to settle east of the Jordan, for it had good pastureland (Nm 32:1-2). This was permitted on the condition that they would help in the conquest of Canaan (Nm 32:20-22; Jos 1:12-18).<\/p>\n<p>During the Conquest under Joshua, Gad is mentioned only at the battle of Jericho (Jos 4:12). After the end of the conflict, Gad, Reuben, and half of Manasseh settled their land east of the Jordan (cf. Nm 34:13-14; Jos 12:6; 13:8).<\/p>\n<p>Gad’s inheritance was between Manasseh’s tribe to the north and Reuben’s to the south. The Arabian Desert formed its eastern border and the Jordan River its western. There seem to have been no fixed borders between the two and a half tribes, and the whole area was often referred to as Gilead and Bashan (2 Kgs 10:33). Its land ran north to the Sea of Chinnereth (Galilee), but among the mountains it seems to have run eastward only as far as the Jabbok River. To the south, the cities of Aroer and Heshbon mark their southern limits (Dt 3:12-13; Jos 12:1-6; 13:24-28).<\/p>\n<p>The history of Gad from its settlement to the Captivity was closely tied with the two neighboring Hebrew tribes. Shortly after returning to their lands, these two and a half tribes almost started a civil war by erecting a large altar (Jos 22:10-34). During the time of the judges, Gilead (including Gad) was threatened, if not occupied, by the Ammonites until they were defeated by Jephthah (Jgs 11). Some Gadites joined David at Ziklag during his exile (1 Chr 12:14, 37). In the 14th year of David’s reign the two and a half tribes were formally brought together under an overseer named Jerijah (and his brothers, 26:30-32).<\/p>\n<p>During the time of the divided kingdom, the tribes east of the Jordan were constantly under attack. During Jehu’s reign (841–814 <span>BC<\/span>), Hazael annexed all the land east of the Jordan, and they were later carried off into captivity by Tiglath-pileser, king of Assyria (2 Kgs 15:29; 1 Chr 5:26-27). Subsequently, the Ammonites occupied Gad’s land (Jer 49:1).<\/p>\n<p>In the postexilic period Gad is mentioned only once—in Ezekiel’s vision of the restoration of Israel (Ez 48:1, 27-28, 34). In the NT, Gad is mentioned only in the book of Revelation, in the list of the tribes sealed by God (Rv 7:5).<\/p>\n<p><em>See also<\/em> Israel, History of; Gad (Person) #1.<\/p>","summary_ro":"GAD, Tribe of Descendants of Jacob’s seventh son Gad (Gn 30:11; Nm 1:24-25), and eighth largest of the 12 tribes that came out of Egypt with Moses (according to the number of warriors in Nm 1:1-3, 24-25). They raised livestock and had a reputation for being fierce in battle (Nm 32:1; Dt 33:20). During the wilderness period, they were led by Eliasaph’s son Deuel (Nm 1:14; 2:14; 7:42; 10:20). When Israel encamped, Gad was located south of the tabernacle behind the tribes of Reuben and Simeon (2...","summary_en":"GAD, Tribe of Descendants of Jacob’s seventh son Gad (Gn 30:11; Nm 1:24-25), and eighth largest of the 12 tribes that came out of Egypt with Moses (according to the number of warriors in Nm 1:1-3, 24-25). They raised livestock and had a reputation for being fierce in battle (Nm 32:1; Dt 33:20). During the wilderness period, they were led by Eliasaph’s son Deuel (Nm 1:14; 2:14; 7:42; 10:20). When Israel encamped, Gad was located south of the tabernacle behind the tribes of Reuben and Simeon (2...","source":"Articles\/G.xml","external_url":null,"has_map":false,"has_picture":false},{"id":13068,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Gadite","title_en":"Gadite","content_ro":"<h3>GADITE<\/h3>\n<p>Member of Gad’s tribe (Dt 3:12, 16). <em>See<\/em> Gad (Person) #1; Gad, Tribe of.<\/p>","content_en":"<h3>GADITE<\/h3>\n<p>Member of Gad’s tribe (Dt 3:12, 16). <em>See<\/em> Gad (Person) #1; Gad, Tribe of.<\/p>","summary_ro":"GADITE Member of Gad’s tribe (Dt 3:12, 16). See Gad (Person) #1; Gad, Tribe of.","summary_en":"GADITE Member of Gad’s tribe (Dt 3:12, 16). See Gad (Person) #1; Gad, Tribe of.","source":"Articles\/G.xml","external_url":null,"has_map":false,"has_picture":false},{"id":18186,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Jabbok","title_en":"Jabbok","content_ro":"<h3>JABBOK<\/h3>\n<p>Eastern tributary of the Jordan, the modern Nahr ez-Zerqa or Blue River. Its source is a spring near Amman, capital of modern Jordan (the Decapolis town of Philadelphia in Hellenistic times). From its source the Jabbok loops northeast before swinging west and cutting a valley that, characteristic of the east Jordan tributary streams, deepens into a canyon. It emerges from this ravine near Tell Deir Alla, which may be the ancient Succoth, quiets its flow, and joins the Jordan at ed-Damiyeh, the ancient Adam, some 15 miles (24 kilometers) north of the Dead Sea. The Jabbok ranks next to the Yarmuk, its more northerly companion stream, in the extent of its watershed, a region of well-watered territory blessed with an average rainfall of some 30 inches (76 centimeters) per year. The Jabbok has a fast, strong, perennial flow; over a large portion of its 60-mile (96.5-kilometer) course, the stream averages an 80-foot (24.4-meter) drop over each mile. The loop of the river north of Amman (biblical Rabbah) was an Ammonite frontier (Nm 21:24). The river separated the kingdoms of Sihon and Og (Jgs 11:19-22; cf. Dt 3:1-2, 8-10), land in Gilead that was later divided among the tribes of Gad, Reuben, and the half-tribe of Manasseh (Dt 3:12, 16; Jos 12:2-6).<\/p>\n<p><em>See also<\/em> Jordan River.<\/p>","content_en":"<h3>JABBOK<\/h3>\n<p>Eastern tributary of the Jordan, the modern Nahr ez-Zerqa or Blue River. Its source is a spring near Amman, capital of modern Jordan (the Decapolis town of Philadelphia in Hellenistic times). From its source the Jabbok loops northeast before swinging west and cutting a valley that, characteristic of the east Jordan tributary streams, deepens into a canyon. It emerges from this ravine near Tell Deir Alla, which may be the ancient Succoth, quiets its flow, and joins the Jordan at ed-Damiyeh, the ancient Adam, some 15 miles (24 kilometers) north of the Dead Sea. The Jabbok ranks next to the Yarmuk, its more northerly companion stream, in the extent of its watershed, a region of well-watered territory blessed with an average rainfall of some 30 inches (76 centimeters) per year. The Jabbok has a fast, strong, perennial flow; over a large portion of its 60-mile (96.5-kilometer) course, the stream averages an 80-foot (24.4-meter) drop over each mile. The loop of the river north of Amman (biblical Rabbah) was an Ammonite frontier (Nm 21:24). The river separated the kingdoms of Sihon and Og (Jgs 11:19-22; cf. Dt 3:1-2, 8-10), land in Gilead that was later divided among the tribes of Gad, Reuben, and the half-tribe of Manasseh (Dt 3:12, 16; Jos 12:2-6).<\/p>\n<p><em>See also<\/em> Jordan River.<\/p>","summary_ro":"JABBOK Eastern tributary of the Jordan, the modern Nahr ez-Zerqa or Blue River. Its source is a spring near Amman, capital of modern Jordan (the Decapolis town of Philadelphia in Hellenistic times). From its source the Jabbok loops northeast before swinging west and cutting a valley that, characteristic of the east Jordan tributary streams, deepens into a canyon. It emerges from this ravine near Tell Deir Alla, which may be the ancient Succoth, quiets its flow, and joins the Jordan at ed-Dami...","summary_en":"JABBOK Eastern tributary of the Jordan, the modern Nahr ez-Zerqa or Blue River. Its source is a spring near Amman, capital of modern Jordan (the Decapolis town of Philadelphia in Hellenistic times). From its source the Jabbok loops northeast before swinging west and cutting a valley that, characteristic of the east Jordan tributary streams, deepens into a canyon. It emerges from this ravine near Tell Deir Alla, which may be the ancient Succoth, quiets its flow, and joins the Jordan at ed-Dami...","source":"Articles\/J.xml","external_url":null,"has_map":false,"has_picture":false},{"id":20807,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Book of Joshua","title_en":"Book of Joshua","content_ro":"<h3>JOSHUA, Book of<\/h3>\n<p>First of the historical books in the English Bible and the first of the Former Prophets (including Judges, the books of Samuel, and the books of Kings) in the Hebrew Bible. It begins with the Lord’s commission of Joshua (Jos 1:1-9) and concludes with the burial of Joshua, Eleazar, and the bones of Joseph (24:29-33). The purpose of the book is to show how Joshua continued in the footsteps of Moses, how the Lord gave the land to Israel, and how Israel might prosper in the land.<\/p>\n<p>Preview<\/p>\n<p>• Author and Date<\/p>\n<p>• Problems of Interpretation<\/p>\n<p>• Purpose<\/p>\n<p>• Content<\/p>\n\n<p class=\"h2\" id=\"AuthorandDate\">Author and Date<\/p>\n<p>According to the Talmud, Joshua wrote the book. This ancient tradition is possibly based on the brief statement that Joshua “recorded these things in the Book of the Law of God” (24:26, <span>nlt<\/span>). However, this applies only to the renewal of the covenant (ch 24). The issue of authorship is tied up with the dating of the book. Since the book has no unambiguous markers on date and authorship, neither critics nor conservative scholars have been able to come to any agreement on these issues. According to a conservative analysis of Joshua, the book was written between 1375 <span>BC<\/span> and 1045 <span>BC<\/span> (premonarchic). The argument is based on the references to the migration of Dan (19:47; cf. Jgs 18:27-31), to Jerusalem as a Jebusite city (Jos 15:8, 63; 18:16, 28), to Sidon rather than Tyre as the prominent Phoenician city (11:8; 13:4-6; 19:28), and also on the eyewitness style (5:1, 6—in the MT). But critical scholars have raised issues that they considered could best be resolved by positing a seventh-century <span>BC<\/span> or even an exilic date.<\/p>\n<p class=\"h2\" id=\"ProblemsofInterpretation\">Problems of Interpretation<\/p>\n<h5>Holy War<\/h5>\n<p>The morality of the Conquest may be explained by the concept of holy war. The holy war motif would explain why Israel was to destroy the indigenous population (Dt 7:16; 20:16-18; Jos 6:21; 8:24-26; 10:10, 28-30, 35-42; 11:11). The justification may lie in the concept that Israel was God’s instrument of judgment on the Canaanite nations. This argument is related to the mention of the wickedness of the Canaanites (Gn 15:16; Dt 7:2-5, 25-26; 12:30-31; Jos 23:7; Jgs 2:11). However, the canonical narrative of the progression of the Conquest puts the responsibility on the Canaanites. They marched and fought against Israel (Nm 21:21-35; Jos 7:4-5; 8:5, 16-17; 9:1-2; 10:1-6; 11:1-5; 24:11). Therefore, it could be argued that in the process of war a sincere invitation to make peace was given to the kings (cf. Nm 21:21-22; Dt 20:10-11) but was refused. Instead, the kings took the initiative in battle. The responsibility for the destruction of the native population thus lay with the leadership. Yet all this was evidence of God’s working in human affairs, which the Bible simply states, “For it was the <span>Lord<\/span> himself who hardened their hearts to wage war against Israel, so that he might destroy them totally, exterminating them without mercy, as the <span>Lord<\/span> had commanded Moses” (Jos 11:20, <span>niv<\/span>). Even as Pharaoh, whose heart the Lord hardened, was responsible for the plagues in Egypt, so the Canaanite rulers were responsible for the extermination of their populations. The biblical account of the Conquest affirms the mystery of human responsibility and divine sovereignty without explaining it.<\/p>\n<h5>Nature of the Conquest<\/h5>\n<p>Various explanations of the nature of the Conquest have been given. The traditional view of a blitzkrieg type of conquest, which resulted in a complete occupation of the whole land (cf. Jos 10:40; 11:1-3, 16-19), does not fit within the whole picture of the book. The book presents a realistic description of the areas that still had to be conquered (13:1-7) and of the military strength of the indigenous population (cf. 13:13; 15:63; 16:10; 17:12-18; 19:47). Moreover, Joshua promised that the Lord would continue to help Israel to occupy the land, as its population and needs developed (23:5). The occupation of Canaan was in two stages: conquest and gradual occupation (cf. Ex 23:29-30; Dt 7:22).<\/p>\n<p class=\"h2\" id=\"Purpose\">Purpose<\/p>\n<p>The role of the final (canonical) form of the book is to present Joshua’s obedience to the law of Moses. Victory and defeat are illustrations of obedience and disobedience. Of course, there is tension in this because the descriptions of the Conquest are complete and yet incomplete. The tension is a dynamic device to show that the Conquest and enjoyment of the land depend wholly on obedience. The period of Joshua is viewed as a paradigm of obedient Israel. Thus, a holistic reading of the book presents an appeal to covenant loyalty directed to future generations.<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<h5>Conquest of the Land, 1:1–12:24<\/h5>\n<h6>The Lord’s Commission of Joshua, 1:1-9<\/h6>\n<p>With the death of Moses (Jos 1:1), the Lord himself confirms Moses’ ordination of Joshua (Dt 34:9). He charges him with leadership in the conquest of Canaan (Jos 1:2-3), defines the geographical boundaries of the land (v 4), encourages him with his continued presence (vv 5, 9), and expects him to devoutly follow in “the law of Moses” (i.e., the law given in Dt; cf. Dt 31:9, 24-26; Jos 23:6), so that he may succeed in his mission (1:7-8). The original mission, as well as the ministry of Moses, find their continuity in Joshua.<\/p>\n<h6>Crossing the Jordan, 1:10–5:12<\/h6>\n<p>The first stage calls for the preparation of Israel. As their leader, Joshua must demonstrate to the people that he follows in the footsteps of Moses. He does this by reminding the Transjordan tribes to demonstrate loyalty to the command of Moses by joining with the other tribes in the conquest of Canaan (1:13-15; cf. Nm 32:20-27). They submitted to Joshua’s authority as to Moses’ (Jos 1:16-18). He demonstrates his military leadership in sending the two spies to Jericho (ch 2). His authority is accepted by priests (3:6; 4:10) and people (3:5-9) as they cross the Jordan. The crossing of the Jordan marks the public recognition of Joshua as a leader like Moses (4:14).<\/p>\n<p>The account of the crossing marks an important transition from the era of the exodus\/wilderness to the era of the Conquest. On the one hand, the story of Rahab illustrates how the Canaanites had heard about the Lord’s mighty acts (2:10-11) and reacted with great fear (cf. Ex 15:15; 23:27-28; Dt 2:25; 7:23; 11:25; 32:30). Rahab’s expression of faith in Israel’s God (2:11) anticipates the inclusion of the Gentiles in the covenant community as promised to the patriarchs (Gn 12:3). By faith Rahab was included in the covenant and was richly rewarded by the inclusion of her name in the lineage of Jesus (Mt 1:5).<\/p>\n<p>The Israelites crossed the Jordan with the knowledge that the fear of God had come on the Canaanites (Jos 2:24). However, they were also instructed to show their reverence for the Lord by keeping a safe distance between themselves and the ark of the covenant (3:4) and by consecrating themselves (v 5). The “living God” was among them and required holiness and reverence from his people (v 10). He, in turn, would demonstrate his loyalty in the marvelous passage through the Jordan River (v 13) and in the conquest of the land (3:10). After the tribes had crossed the river (4:1), each leader of the 12 tribes took up a stone out of the dried-up riverbed and set up a memorial at Gilgal (vv 1-9, 20). Thus, Israel was to remember that the stones, taken from the place where the priests who carried the ark had stood, were reminders of the majestic presence of God. Future generations who were to hear this report (vv 21-24) were hereby encouraged because the fear of God would fall on all the peoples of the land (v 24).<\/p>\n<p>The consecration before the conquest of Jericho is also symbolized by the act of circumcision (5:1-9) and by the celebration of the Passover (vv 10-12). The events are not necessarily chronologically related but were selected as examples of Israel’s responsiveness to Joshua’s ministry. Moses’ appeal to the new generation had its effect (cf. Dt 4:4-14; 6:1-5). The new generation served the Lord as long as Joshua and the elders were alive (Jos 24:31). Physical circumcision, neglected during the wilderness journey (5:5) due to unbelief, was a sign of spiritual responsiveness. The responsive nation received the external sign of the covenant with the anticipation that the Lord of the covenant would bless his people in giving them victory and the fruit of the land. Their reproach was rolled away (v 9). The covenant continuity is also brought out in the brief mention of the Passover celebration. The newness is their eating the fruit of the land. With the taste of the food of Canaan, the manna stopped. The desert experience was over. A new era was ushered in with their presence in the Promised Land (vv 11-12).<\/p>\n<h6>Conquest of Jericho, 5:13–6:27<\/h6>\n<p>The victory is the Lord’s. This is the message with which the battle of Jericho begins. The holy God who appeared to Moses in the burning bush (Ex 3:2–4:17) appeared to Joshua as the commander of the Lord’s army (Jos 5:14-15) with a message from the Lord (6:2). The city of Jericho will fall without a siege and ensuing battle. Israel’s response to Jericho’s preparedness for war (cf. 24:11) was strange, but the presence of the ark and the blowing of the trumpets symbolized that the Lord would fight for Israel, even as he had promised. However, Israel could not take any of the spoil. Because Yahweh fought for Israel, everything was to be devoted to him (6:17). The Lord honored the vow to Rahab, made by the spies, so that she and her family were kept alive (vv 17, 25), but they were temporarily placed outside the camp (v 23). The valuable metals were placed into the treasury (vv 19, 24), whereas everything else was burned by fire (v 24). Nothing was to be taken for personal gain; otherwise God’s judgment would rest on Israel (v 18). In order to emphasize God’s absolute ownership of Jericho, Joshua put a curse on anyone who would attempt to rebuild the city (6:26; cf. 1 Kgs 16:34). The rumors of Jericho’s destruction spread, and the peoples of Canaan knew that the Lord was with Joshua (Jos 6:27; cf. 1:5, 9).<\/p>\n<h6>Tragedy and Triumph at Ai, 7:1–8:29<\/h6>\n<p>Victory was short-lived because Achan defied God’s “ban,” took some of the objects, hid them in the ground under his tent (7:21), and brought God’s wrath on all of Israel (v 1). Israel was stunned by their defeat at Ai (vv 2-5). Joshua and the elders responded to the disaster by fasting and lamenting (vv 6-9). What a contrast between the reports of victory spread through the land and the anguished cry of God’s servant, fearful that the Canaanites would amass strength and wipe out Israel (v 9). Only after the people had consecrated themselves (v 13) and Achan was exposed and his memory removed (vv 25b-26) could they renew the attack on Ai with the encouraging promise of God’s presence and victory (8:1-2). Ai, too, was taken (vv 3-19) and the population execrated (vv 20-26), but Israel enjoyed the spoils by direct permission from the Lord (v 27). The ruins of Ai, the pile of stones covering the body of Ai’s king (vv 28-29), and the heap of rocks over Achan’s body were sobering reminders to Israel that God’s faithfulness requires absolute loyalty from his people.<\/p>\n<h6>Renewal of the Covenant, 8:30-35<\/h6>\n<p>Joshua led Israel in a ceremonial covenant renewal at Shechem, as Moses had instructed (Jos 8:31; cf. Dt 11:29; 27). Joshua took care in the proper preparation of the altar (cf. Ex 20:25) on which dedicatory and communal offerings were presented. He copied the law as a symbol of his royal leadership and his devotion to the Lord (Jos 8:32; cf. Dt 17:18). All Israel (officers and people, aliens and native-born Israelites) together presented themselves for the reading of the blessings and the curses (Jos 8:33-35). The whole book of Deuteronomy (i.e., “the Book of the Law,” cf. Dt 31:26) was read in their presence. Half the tribes stood on Mt Gerizim and said “Amen” to the blessings, and the other six stood on Mt Ebal, saying “Amen” to the curses (cf. Dt 27:9-26).<\/p>\n<h6>Covenant with the Gibeonites, 9:1-27<\/h6>\n<p>The rumors of God’s mighty acts had brought fear on the Canaanite kings (cf. Jos 2:8-11, 24; 5:1; 6:27). The first defeat at Ai had given them a ray of hope that Israel could be put down. Rather than submit themselves to Israel and suffer from humiliation as servants of Israel, they joined forces against Joshua and Israel (9:1-2).<\/p>\n<p>The Hivites from Gibeon, Kephirah, Beeroth, and Kiriath-jearim (9:7, 17) did not join with their fellow Canaanites. Instead, they developed an intricate plan to deceive Israel and to sue for full treaty status. The purpose of the treaty was that of friendship (namely, “peace”), promising each other to be of mutual assistance in case of attack. The concern was with the preservation of life (vv 15, 24). Their deception included a ruse about the great distance they had traveled (vv 11-14) and a false report of Israel’s victories in Transjordan with no mention of their crossing the Jordan (9:9-10; cf. 5:1). The law permitted the submissive city to subject its population to a type of suzerainty treaty, in which Israel defined the terms and expected the subjugated populace to serve as its forced laborers (Dt 20:11; cf. Jgs 1:28-35; 1 Kgs 9:15-21). However, the treaty permitted the Hivites to maintain their way of life with the advantage of Israel’s military protection.<\/p>\n<h6>The Southern Campaign, 10:1-43<\/h6>\n<p>The king of Jerusalem, Adoni-zedek, led the cities of Hebron, Jarmuth, Lachish, and Eglon in an alliance against Gibeon as a military ploy to take a stand against Israel (Jos 10:1-5). The Gibeonites appealed to Israel for help based on their covenantal relationship (v 6). Joshua led Israel on a 25-mile (40-kilometer) hike through the wilderness from Gilgal up to Gibeon during one night (vv 7-9). The Israelite attack surprised the Canaanites, who were already frightened of the Israelites. The camp of the Canaanites was thrown into confusion, and the soldiers fled the hill country via the road of Beth-horon to Azekah and Makkedah (v 10). But while running, they were tormented with large hailstones (v 11). The victory was the Lord’s. Miraculously, Israel could push the Canaanites farther from the hill country because of the long day (vv 12-14). The marvel of this day was long remembered in the Book of Jashar (cf. 2 Sm 1:18), because on it the Lord listened to a man, namely Joshua (Jos 10:14).<\/p>\n<p>The five kings hidden in a cave at Makkedah were discovered, killed, hanged on trees, and buried in the cave (10:16-27). Their foolish attempt to make war on Israel came to a quick end. Since the coalition of large cities had been put down, Joshua led Israel in a rapid campaign of the other southern cities (vv 29-43). The region was taken in one campaign with the Lord’s help (v 42).<\/p>\n<h6>The Northern Campaign, 11:1-15<\/h6>\n<p>The Israelites were again forced into battle, this time by the leadership of Jabin, king of Hazor. Jabin rallied the kings of the northern cities who assembled their troops and horses by the waters of Merom for battle against Israel (11:1-5). The similarity to the southern campaign is a literary way to demonstrate that the kings of the south and north initiated the war and were consequently defeated. So it was with the northern kings, who were routed as far as the region of Sidon in Phoenicia (v 8). Their horses were hamstrung and their chariots burned (v 9), as the Lord had instructed (v 6). Israel was to depend on the Lord (cf. Ps 20:7). Hazor, the great and ancient city, the center of Canaanite power in the north, was completely destroyed (Jos 11:10-13). The burning of Jericho, Ai, and Hazor were exceptions, because Israel had been promised Canaanite houses, wells, and cities (Dt 6:10-11; cf. Jos 24:13). The campaign narrative stresses again the absolute loyalty of Joshua to the Lord and to Moses, the servant of the Lord (Jos 11:9-15).<\/p>\n<h6>Summary of the Campaigns, 11:16–12:24<\/h6>\n<p>Joshua led Israel in victory and rest because of his careful adherence to the Lord’s directions to Moses. Moses had described the land to be conquered in detail (Dt 1:7), and Joshua took the regions of which Moses had spoken. Though the cities could have sued for a peaceable arrangement under which they would have been forced laborers (Dt 20:11), none of the cities recognized Israel. In fear they plotted and schemed how to destroy Israel. They were the aggressors. God had hardened their hearts (Jos 11:20). The theological reason is a mystery, as it was in the case of Pharaoh. But the net result was that Canaan was conquered and the population exterminated, except for the Hivites at Gibeon and their surrounding cities (vv 19-20). Even the Anakites, who had brought fear on Israel some 40 years before (Nm 13:33; cf. Dt 2:10, 21), were execrated (Jos 11:21). Yet it is already apparent that not every square mile of land was taken (v 22), even though in a sense the entire land was Israel’s, because major centers of Canaanite resistance had been broken. The tension between fulfillment and complete fulfillment is apparent in these verses.<\/p>\n<p>The listing of defeated kings (ch 12) includes the victories over Sihon and Og under Moses’ leadership. Their juxtaposition with the list of kings conquered under Joshua demonstrates the continuity of leadership and purpose—two leaders, many campaigns, but one battle. The Land of Promise is now a fulfillment. Through the campaigns the borders of the land of inheritance were now more apparent. In Transjordan the limits are from the Arnon to Mt Hermon (vv 2-5). In Canaan the boundary extends from the region south of Sidon to the Negev (vv 7-8).<\/p>\n<h5>The Division of the Land, 13:1–22:34<\/h5>\n<h6>The Command to Divide the Land, 13:1-7<\/h6>\n<p>Because of Joshua’s advanced age, the “whole” land was not taken. Moses had forewarned Israel that the inheritance would result from conquest as well as from gradual extension of Israel’s narrow boundaries. Slowly Israel was to inherit the whole land, lest it be overwhelmed by the size and be unable to use it properly (Ex 23:29-30; Dt 7:22). The areas still to be occupied were: the region to the north of Galilee, Mt Hermon (east of the Sea of Galilee), the area occupied by the Philistines, and regional Canaanite enclaves (Jos 13:2-7; cf. Jgs 1). Israel was not to be concerned with the future rights of occupation, because the Lord promised to help them (Jos 13:6).<\/p>\n<h6>Division of Transjordan, 13:8-33<\/h6>\n<p>Joshua did not alter the Mosaic arrangement concerning the allotments to the tribes of Manasseh, Reuben, and Gad (Jos 13:8, 32-33; cf. Nm 32; Dt 3:12-17). Their territory also excluded certain regions still occupied by Canaanites (Jos 13:13). The clans of Reuben had received the territory from the Arnon River north to Heshbon (vv 15-23). The clans of Gad had received the territory of Gilead, south of the Jabbok River to Heshbon (vv 24-28). Several clans of Manasseh received the region south of the Wadi Yarmuk to the Jabbok (vv 29-31). The Levitical towns are not listed here, but a reference is made to them as not receiving a patrimony, because they were to live off the offerings and sacrifices made to the Lord (Jos 13:14; cf. Nm 18:20-24; 35:1-8).<\/p>\n<h6>The Tribal Divisions in Canaan, 14:1–19:51<\/h6>\n<p>Eleazar, the high priest, and Joshua together cast lots to determine the boundaries, size, and allocation for the remaining nine and a half tribes. Again the exclusion of the tribe of Levi is mentioned (Jos 14:4), because their cities will be dealt with in chapters 20–21. Another literary device is special mention of the inheritance of Caleb in the beginning (14:6-15) and of Joshua at the conclusion (19:49-50). These two were the only ones who had left Egypt as adults, had been faithful spies, and had entered into the Promised Land (Nm 14:24, 30; Dt 1:36-38).<\/p>\n<h6>Judah, 15:1-63 (cf. Jgs 1:10-15, 20)<\/h6>\n<p>The boundaries of Judah extended from the Dead Sea westward to the Mediterranean (Jos 15:2-12). The cities of Judah are listed in its four regions: 29 in the Negev (vv 21-32), 42 cities in the Shephelah (or western foothills) and coastal plains (vv 33-47), 38 cities in the hill country (15:48-60), and 6 cities in the desert (vv 61-62). Judah was unable to take Jerusalem (v 63) until David made it his capital (cf. Jgs 1:21; 2 Sm 5:6-16).<\/p>\n<h6>Ephraim and Manasseh, 16:1–17:18<\/h6>\n<p>These two tribes, descended from Joseph, were richly blessed (cf. Gn 48; 49:22-26; Dt 33:13-17) and had obtained prominence among the tribes. They received one allotment as “the allotment for Joseph” (Jos 16:1). Part of Manasseh had already received a patrimony east of the Jordan (13:29-31). The limits for Ephraim and the west half of Manasseh were from Bethel to Mt Gilboa in the north and from the Jordan to the Mediterranean (16:1-3). Ephraim received the smaller portion in the south (vv 5-9) but was unable to drive the Canaanites out of Gezer. The clans of Manasseh are given, including Zelophehad (17:3-6; cf. Nm 27:1-11; 36:1-12), in order to clearly distinguish them from the clans of Manasseh in Transjordan. The region of west Manasseh extended from Shechem to Mt Gilboa (Jos 17:7-11); but Manasseh, also, was incapable of driving out the Canaanites completely (vv 12-13).<\/p>\n<p>Though they had received the largest portion of the land (more than a third), the tribes of Joseph complained. They knew that the Lord had blessed them (17:14), and they expected to get more cultivable land. But Joshua urged them to use the available land by cutting down the forests (vv 15-18). When they expressed realistic concern about Canaanite military power, Joshua called on them to do their share in occupying the land.<\/p>\n<h6>Seven Tribes, 18:1–19:51<\/h6>\n<p>The Israelites assembled at Shiloh to set up the tabernacle (cf. 1 Sm 1). At that point seven tribes had not yet received their patrimony. Joshua called for each tribe to commission three men to survey the land. When they returned, Joshua cast lots at the tabernacle in Shiloh and divided the land (Jos 18:3-10). The territory of Benjamin was between Judah and Ephraim (vv 11-28). Simeon’s allotment was in southern Judah (19:1-9), resulting in its absorption into Judah (cf. Gn 49:7). Zebulun (Jos 19:10-16), Issachar (vv 17-23), Asher (vv 24-31), and Naphtali (vv 32-39) received a portion north of Manasseh in the region of Galilee. Dan received the seventh lot and suffered subsequently, when it could not maintain the allotted territory because of the pressure of Judah on the east and the Philistines to the west (vv 40-48). They migrated northward and found the sources of the Jordan to be a fruitful region (Jos 19:47; cf. Jgs 18).<\/p>\n<h6>Conclusion, 19:49-51<\/h6>\n<p>The conclusion is symmetric with the beginning (Jos 14:1-14) in that Joshua also received a gift. Again, mention is made that all divisions were in the presence of the Lord, witnessed to and executed by the high priest Eleazar and Joshua (19:51; cf. 14:1).<\/p>\n<h6>Cities of Refuge and the Levitical Cities, 20:1–21:45<\/h6>\n<p>According to the instructions of Moses, six Levitical cities were set apart, three on each side of the Jordan, as cities of refuge (Nm 35:9-34; Dt 4:41-43; 19:1-10). The purpose was to provide “refuge” (asylum) for those who were guilty of manslaughter but had not intentionally killed someone. This practice was not to provide a way out for someone who was guilty, but to allow for the legal process to be completed (Jos 20).<\/p>\n<p>The Levites received by clan a total of 48 cities, six of which also served as cities of refuge (21:1-42). The Levites could not cultivate the soil because they were dependent on the tithes of the people (Nm 18:21-24), but they were permitted to have land for grazing. The dimensions of the land are given in Numbers 35:4-5. A special allocation is made to the descendants of Aaron (Jos 21:9-19), because they served as priests and their 13 cities were in the Judah-Simeon region, in proximity to the Jerusalem temple of the Solomonic era.<\/p>\n<p>With the allocation of the Levitical cities, the division of the land is concluded. The promise of the land is fulfilled (21:43-45). God is faithful! This section emphasizes the fulfillment, the power, and the grace of God, by which Israel entered into its rest. However, the book of Joshua also hints of the struggle that is still ahead of the Israelites and of the test that ultimately they will fail (cf. Ps 95:11; Heb 3:7-11).<\/p>\n<h6>Return of the Transjordan Tribes, 22:1-34<\/h6>\n<p>Joshua dismissed the two and a half tribes with a commendation for their loyalty to the other tribes and to the Lord (Jos 22:1-4), with a warning not to succumb to idolatry but to love the Lord in accordance with the Deuteronomic law, and with a blessing (vv 5-8). However, as they returned they set up a large altar by the Jordan on the western side. The other tribes heard about it and met at Shiloh (v 12). They wisely commissioned Phinehas, the son of the high priest, with ten representatives of the tribes, to investigate the matter. The commission charged the Transjordan tribes with treachery (Jos 22:15-20; cf. Nm 25; Jos 7).<\/p>\n<p>The response of the Transjordan tribes demonstrated their concern for the unity of the tribes and for the worship of God. These tribes feared being excluded from the fellowship of God’s people and had purposefully constructed an altar, identical to that prescribed in the law, in order to demonstrate their common heritage (Jos 22:21-30). The altar was not for sacrifice or worship but functioned as a symbol of the covenantal unity of the people of God.<\/p>\n<p>Phinehas and the tribal representatives were pleased with the response and left with the assurance of God’s presence (22:30-31). Their report to the tribes led to reconciliation of all the tribes on this matter. The narrative concludes with a mention of the name given to the altar: “A witness between us and them that the <span>Lord<\/span> is our God, too” (v 34, <span>nlt<\/span>).<\/p>\n<h5>Epilogue: The Land Is a Sacred Trust, 23:1–24:33<\/h5>\n<p>The last two chapters contain Joshua’s farewell speeches to all the leaders and to all Israel.<\/p>\n<h6>Address to the Leaders, 23:1-16<\/h6>\n<p>Joshua reviews what the Lord has done for Israel in giving the land to the tribes. He has demonstrated his loyalty. And he will continue to be with his people so that no enemy can stand against them. He will fulfill every outstanding promise, even as he had already fulfilled promises. However, they must persevere in their loyalty to the Lord. Loyalty to the Lord is not apart from loyalty to the law of Moses. Apostasy will be severely punished, first by leaving the nations to ensnare Israel, and then by consuming them in his wrath.<\/p>\n<h6>Address to Israel, 24:1-28<\/h6>\n<p>The address ends with a covenant renewal at Shechem (Jos 24:1, 25-28; cf. 8:30-35). In the ancient Near East it was common when making a treaty (covenant) to give a brief historical summary of the relationship of the parties involved. Joshua reviewed Israel’s history from the patriarchs to their generation: patriarchs (24:2-4), exodus (vv 5-7), and conquest (vv 8-13).<\/p>\n<p>The goodness, presence, and loyalty of Yahweh was evident to them. Yahweh also expected “faithfulness” from his people in the form of whole allegiance, without any form of idolatry (Jos 24:14-15). As the head of his family, Joshua vowed to be loyal (v 15). The people responded by giving reasons for being loyal to the Lord (vv 16-18). But Joshua pushed them to a deeper commitment by challenging their profession (vv 19-20), then recording their vow and setting up a stone of witness against them (vv 25-27).<\/p>\n<h6>End of an Era, 24:29-33<\/h6>\n<p>The book began with a reference to the death of Moses (1:1-2) and concludes with the death and burial of Joshua (24:29-30) and of Eleazar the high priest (v 33). This marks the end of an era. The burial of Joseph’s bones (Jos 24:32; cf. Gn 50:25; Ex 13:19) in a plot purchased by Jacob (Gn 33:19) brings together the hope characteristic of the epoch of Moses and Joshua.<\/p>\n<p><em>See also<\/em> Cities of Refuge; Conquest and Allotment of the Land; Israel, History of; Joshua (Person) #1; Levitical Cities.<\/p>","content_en":"<h3>JOSHUA, Book of<\/h3>\n<p>First of the historical books in the English Bible and the first of the Former Prophets (including Judges, the books of Samuel, and the books of Kings) in the Hebrew Bible. It begins with the Lord’s commission of Joshua (Jos 1:1-9) and concludes with the burial of Joshua, Eleazar, and the bones of Joseph (24:29-33). The purpose of the book is to show how Joshua continued in the footsteps of Moses, how the Lord gave the land to Israel, and how Israel might prosper in the land.<\/p>\n<p>Preview<\/p>\n<p>• Author and Date<\/p>\n<p>• Problems of Interpretation<\/p>\n<p>• Purpose<\/p>\n<p>• Content<\/p>\n\n<p class=\"h2\" id=\"AuthorandDate\">Author and Date<\/p>\n<p>According to the Talmud, Joshua wrote the book. This ancient tradition is possibly based on the brief statement that Joshua “recorded these things in the Book of the Law of God” (24:26, <span>nlt<\/span>). However, this applies only to the renewal of the covenant (ch 24). The issue of authorship is tied up with the dating of the book. Since the book has no unambiguous markers on date and authorship, neither critics nor conservative scholars have been able to come to any agreement on these issues. According to a conservative analysis of Joshua, the book was written between 1375 <span>BC<\/span> and 1045 <span>BC<\/span> (premonarchic). The argument is based on the references to the migration of Dan (19:47; cf. Jgs 18:27-31), to Jerusalem as a Jebusite city (Jos 15:8, 63; 18:16, 28), to Sidon rather than Tyre as the prominent Phoenician city (11:8; 13:4-6; 19:28), and also on the eyewitness style (5:1, 6—in the MT). But critical scholars have raised issues that they considered could best be resolved by positing a seventh-century <span>BC<\/span> or even an exilic date.<\/p>\n<p class=\"h2\" id=\"ProblemsofInterpretation\">Problems of Interpretation<\/p>\n<h5>Holy War<\/h5>\n<p>The morality of the Conquest may be explained by the concept of holy war. The holy war motif would explain why Israel was to destroy the indigenous population (Dt 7:16; 20:16-18; Jos 6:21; 8:24-26; 10:10, 28-30, 35-42; 11:11). The justification may lie in the concept that Israel was God’s instrument of judgment on the Canaanite nations. This argument is related to the mention of the wickedness of the Canaanites (Gn 15:16; Dt 7:2-5, 25-26; 12:30-31; Jos 23:7; Jgs 2:11). However, the canonical narrative of the progression of the Conquest puts the responsibility on the Canaanites. They marched and fought against Israel (Nm 21:21-35; Jos 7:4-5; 8:5, 16-17; 9:1-2; 10:1-6; 11:1-5; 24:11). Therefore, it could be argued that in the process of war a sincere invitation to make peace was given to the kings (cf. Nm 21:21-22; Dt 20:10-11) but was refused. Instead, the kings took the initiative in battle. The responsibility for the destruction of the native population thus lay with the leadership. Yet all this was evidence of God’s working in human affairs, which the Bible simply states, “For it was the <span>Lord<\/span> himself who hardened their hearts to wage war against Israel, so that he might destroy them totally, exterminating them without mercy, as the <span>Lord<\/span> had commanded Moses” (Jos 11:20, <span>niv<\/span>). Even as Pharaoh, whose heart the Lord hardened, was responsible for the plagues in Egypt, so the Canaanite rulers were responsible for the extermination of their populations. The biblical account of the Conquest affirms the mystery of human responsibility and divine sovereignty without explaining it.<\/p>\n<h5>Nature of the Conquest<\/h5>\n<p>Various explanations of the nature of the Conquest have been given. The traditional view of a blitzkrieg type of conquest, which resulted in a complete occupation of the whole land (cf. Jos 10:40; 11:1-3, 16-19), does not fit within the whole picture of the book. The book presents a realistic description of the areas that still had to be conquered (13:1-7) and of the military strength of the indigenous population (cf. 13:13; 15:63; 16:10; 17:12-18; 19:47). Moreover, Joshua promised that the Lord would continue to help Israel to occupy the land, as its population and needs developed (23:5). The occupation of Canaan was in two stages: conquest and gradual occupation (cf. Ex 23:29-30; Dt 7:22).<\/p>\n<p class=\"h2\" id=\"Purpose\">Purpose<\/p>\n<p>The role of the final (canonical) form of the book is to present Joshua’s obedience to the law of Moses. Victory and defeat are illustrations of obedience and disobedience. Of course, there is tension in this because the descriptions of the Conquest are complete and yet incomplete. The tension is a dynamic device to show that the Conquest and enjoyment of the land depend wholly on obedience. The period of Joshua is viewed as a paradigm of obedient Israel. Thus, a holistic reading of the book presents an appeal to covenant loyalty directed to future generations.<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<h5>Conquest of the Land, 1:1–12:24<\/h5>\n<h6>The Lord’s Commission of Joshua, 1:1-9<\/h6>\n<p>With the death of Moses (Jos 1:1), the Lord himself confirms Moses’ ordination of Joshua (Dt 34:9). He charges him with leadership in the conquest of Canaan (Jos 1:2-3), defines the geographical boundaries of the land (v 4), encourages him with his continued presence (vv 5, 9), and expects him to devoutly follow in “the law of Moses” (i.e., the law given in Dt; cf. Dt 31:9, 24-26; Jos 23:6), so that he may succeed in his mission (1:7-8). The original mission, as well as the ministry of Moses, find their continuity in Joshua.<\/p>\n<h6>Crossing the Jordan, 1:10–5:12<\/h6>\n<p>The first stage calls for the preparation of Israel. As their leader, Joshua must demonstrate to the people that he follows in the footsteps of Moses. He does this by reminding the Transjordan tribes to demonstrate loyalty to the command of Moses by joining with the other tribes in the conquest of Canaan (1:13-15; cf. Nm 32:20-27). They submitted to Joshua’s authority as to Moses’ (Jos 1:16-18). He demonstrates his military leadership in sending the two spies to Jericho (ch 2). His authority is accepted by priests (3:6; 4:10) and people (3:5-9) as they cross the Jordan. The crossing of the Jordan marks the public recognition of Joshua as a leader like Moses (4:14).<\/p>\n<p>The account of the crossing marks an important transition from the era of the exodus\/wilderness to the era of the Conquest. On the one hand, the story of Rahab illustrates how the Canaanites had heard about the Lord’s mighty acts (2:10-11) and reacted with great fear (cf. Ex 15:15; 23:27-28; Dt 2:25; 7:23; 11:25; 32:30). Rahab’s expression of faith in Israel’s God (2:11) anticipates the inclusion of the Gentiles in the covenant community as promised to the patriarchs (Gn 12:3). By faith Rahab was included in the covenant and was richly rewarded by the inclusion of her name in the lineage of Jesus (Mt 1:5).<\/p>\n<p>The Israelites crossed the Jordan with the knowledge that the fear of God had come on the Canaanites (Jos 2:24). However, they were also instructed to show their reverence for the Lord by keeping a safe distance between themselves and the ark of the covenant (3:4) and by consecrating themselves (v 5). The “living God” was among them and required holiness and reverence from his people (v 10). He, in turn, would demonstrate his loyalty in the marvelous passage through the Jordan River (v 13) and in the conquest of the land (3:10). After the tribes had crossed the river (4:1), each leader of the 12 tribes took up a stone out of the dried-up riverbed and set up a memorial at Gilgal (vv 1-9, 20). Thus, Israel was to remember that the stones, taken from the place where the priests who carried the ark had stood, were reminders of the majestic presence of God. Future generations who were to hear this report (vv 21-24) were hereby encouraged because the fear of God would fall on all the peoples of the land (v 24).<\/p>\n<p>The consecration before the conquest of Jericho is also symbolized by the act of circumcision (5:1-9) and by the celebration of the Passover (vv 10-12). The events are not necessarily chronologically related but were selected as examples of Israel’s responsiveness to Joshua’s ministry. Moses’ appeal to the new generation had its effect (cf. Dt 4:4-14; 6:1-5). The new generation served the Lord as long as Joshua and the elders were alive (Jos 24:31). Physical circumcision, neglected during the wilderness journey (5:5) due to unbelief, was a sign of spiritual responsiveness. The responsive nation received the external sign of the covenant with the anticipation that the Lord of the covenant would bless his people in giving them victory and the fruit of the land. Their reproach was rolled away (v 9). The covenant continuity is also brought out in the brief mention of the Passover celebration. The newness is their eating the fruit of the land. With the taste of the food of Canaan, the manna stopped. The desert experience was over. A new era was ushered in with their presence in the Promised Land (vv 11-12).<\/p>\n<h6>Conquest of Jericho, 5:13–6:27<\/h6>\n<p>The victory is the Lord’s. This is the message with which the battle of Jericho begins. The holy God who appeared to Moses in the burning bush (Ex 3:2–4:17) appeared to Joshua as the commander of the Lord’s army (Jos 5:14-15) with a message from the Lord (6:2). The city of Jericho will fall without a siege and ensuing battle. Israel’s response to Jericho’s preparedness for war (cf. 24:11) was strange, but the presence of the ark and the blowing of the trumpets symbolized that the Lord would fight for Israel, even as he had promised. However, Israel could not take any of the spoil. Because Yahweh fought for Israel, everything was to be devoted to him (6:17). The Lord honored the vow to Rahab, made by the spies, so that she and her family were kept alive (vv 17, 25), but they were temporarily placed outside the camp (v 23). The valuable metals were placed into the treasury (vv 19, 24), whereas everything else was burned by fire (v 24). Nothing was to be taken for personal gain; otherwise God’s judgment would rest on Israel (v 18). In order to emphasize God’s absolute ownership of Jericho, Joshua put a curse on anyone who would attempt to rebuild the city (6:26; cf. 1 Kgs 16:34). The rumors of Jericho’s destruction spread, and the peoples of Canaan knew that the Lord was with Joshua (Jos 6:27; cf. 1:5, 9).<\/p>\n<h6>Tragedy and Triumph at Ai, 7:1–8:29<\/h6>\n<p>Victory was short-lived because Achan defied God’s “ban,” took some of the objects, hid them in the ground under his tent (7:21), and brought God’s wrath on all of Israel (v 1). Israel was stunned by their defeat at Ai (vv 2-5). Joshua and the elders responded to the disaster by fasting and lamenting (vv 6-9). What a contrast between the reports of victory spread through the land and the anguished cry of God’s servant, fearful that the Canaanites would amass strength and wipe out Israel (v 9). Only after the people had consecrated themselves (v 13) and Achan was exposed and his memory removed (vv 25b-26) could they renew the attack on Ai with the encouraging promise of God’s presence and victory (8:1-2). Ai, too, was taken (vv 3-19) and the population execrated (vv 20-26), but Israel enjoyed the spoils by direct permission from the Lord (v 27). The ruins of Ai, the pile of stones covering the body of Ai’s king (vv 28-29), and the heap of rocks over Achan’s body were sobering reminders to Israel that God’s faithfulness requires absolute loyalty from his people.<\/p>\n<h6>Renewal of the Covenant, 8:30-35<\/h6>\n<p>Joshua led Israel in a ceremonial covenant renewal at Shechem, as Moses had instructed (Jos 8:31; cf. Dt 11:29; 27). Joshua took care in the proper preparation of the altar (cf. Ex 20:25) on which dedicatory and communal offerings were presented. He copied the law as a symbol of his royal leadership and his devotion to the Lord (Jos 8:32; cf. Dt 17:18). All Israel (officers and people, aliens and native-born Israelites) together presented themselves for the reading of the blessings and the curses (Jos 8:33-35). The whole book of Deuteronomy (i.e., “the Book of the Law,” cf. Dt 31:26) was read in their presence. Half the tribes stood on Mt Gerizim and said “Amen” to the blessings, and the other six stood on Mt Ebal, saying “Amen” to the curses (cf. Dt 27:9-26).<\/p>\n<h6>Covenant with the Gibeonites, 9:1-27<\/h6>\n<p>The rumors of God’s mighty acts had brought fear on the Canaanite kings (cf. Jos 2:8-11, 24; 5:1; 6:27). The first defeat at Ai had given them a ray of hope that Israel could be put down. Rather than submit themselves to Israel and suffer from humiliation as servants of Israel, they joined forces against Joshua and Israel (9:1-2).<\/p>\n<p>The Hivites from Gibeon, Kephirah, Beeroth, and Kiriath-jearim (9:7, 17) did not join with their fellow Canaanites. Instead, they developed an intricate plan to deceive Israel and to sue for full treaty status. The purpose of the treaty was that of friendship (namely, “peace”), promising each other to be of mutual assistance in case of attack. The concern was with the preservation of life (vv 15, 24). Their deception included a ruse about the great distance they had traveled (vv 11-14) and a false report of Israel’s victories in Transjordan with no mention of their crossing the Jordan (9:9-10; cf. 5:1). The law permitted the submissive city to subject its population to a type of suzerainty treaty, in which Israel defined the terms and expected the subjugated populace to serve as its forced laborers (Dt 20:11; cf. Jgs 1:28-35; 1 Kgs 9:15-21). However, the treaty permitted the Hivites to maintain their way of life with the advantage of Israel’s military protection.<\/p>\n<h6>The Southern Campaign, 10:1-43<\/h6>\n<p>The king of Jerusalem, Adoni-zedek, led the cities of Hebron, Jarmuth, Lachish, and Eglon in an alliance against Gibeon as a military ploy to take a stand against Israel (Jos 10:1-5). The Gibeonites appealed to Israel for help based on their covenantal relationship (v 6). Joshua led Israel on a 25-mile (40-kilometer) hike through the wilderness from Gilgal up to Gibeon during one night (vv 7-9). The Israelite attack surprised the Canaanites, who were already frightened of the Israelites. The camp of the Canaanites was thrown into confusion, and the soldiers fled the hill country via the road of Beth-horon to Azekah and Makkedah (v 10). But while running, they were tormented with large hailstones (v 11). The victory was the Lord’s. Miraculously, Israel could push the Canaanites farther from the hill country because of the long day (vv 12-14). The marvel of this day was long remembered in the Book of Jashar (cf. 2 Sm 1:18), because on it the Lord listened to a man, namely Joshua (Jos 10:14).<\/p>\n<p>The five kings hidden in a cave at Makkedah were discovered, killed, hanged on trees, and buried in the cave (10:16-27). Their foolish attempt to make war on Israel came to a quick end. Since the coalition of large cities had been put down, Joshua led Israel in a rapid campaign of the other southern cities (vv 29-43). The region was taken in one campaign with the Lord’s help (v 42).<\/p>\n<h6>The Northern Campaign, 11:1-15<\/h6>\n<p>The Israelites were again forced into battle, this time by the leadership of Jabin, king of Hazor. Jabin rallied the kings of the northern cities who assembled their troops and horses by the waters of Merom for battle against Israel (11:1-5). The similarity to the southern campaign is a literary way to demonstrate that the kings of the south and north initiated the war and were consequently defeated. So it was with the northern kings, who were routed as far as the region of Sidon in Phoenicia (v 8). Their horses were hamstrung and their chariots burned (v 9), as the Lord had instructed (v 6). Israel was to depend on the Lord (cf. Ps 20:7). Hazor, the great and ancient city, the center of Canaanite power in the north, was completely destroyed (Jos 11:10-13). The burning of Jericho, Ai, and Hazor were exceptions, because Israel had been promised Canaanite houses, wells, and cities (Dt 6:10-11; cf. Jos 24:13). The campaign narrative stresses again the absolute loyalty of Joshua to the Lord and to Moses, the servant of the Lord (Jos 11:9-15).<\/p>\n<h6>Summary of the Campaigns, 11:16–12:24<\/h6>\n<p>Joshua led Israel in victory and rest because of his careful adherence to the Lord’s directions to Moses. Moses had described the land to be conquered in detail (Dt 1:7), and Joshua took the regions of which Moses had spoken. Though the cities could have sued for a peaceable arrangement under which they would have been forced laborers (Dt 20:11), none of the cities recognized Israel. In fear they plotted and schemed how to destroy Israel. They were the aggressors. God had hardened their hearts (Jos 11:20). The theological reason is a mystery, as it was in the case of Pharaoh. But the net result was that Canaan was conquered and the population exterminated, except for the Hivites at Gibeon and their surrounding cities (vv 19-20). Even the Anakites, who had brought fear on Israel some 40 years before (Nm 13:33; cf. Dt 2:10, 21), were execrated (Jos 11:21). Yet it is already apparent that not every square mile of land was taken (v 22), even though in a sense the entire land was Israel’s, because major centers of Canaanite resistance had been broken. The tension between fulfillment and complete fulfillment is apparent in these verses.<\/p>\n<p>The listing of defeated kings (ch 12) includes the victories over Sihon and Og under Moses’ leadership. Their juxtaposition with the list of kings conquered under Joshua demonstrates the continuity of leadership and purpose—two leaders, many campaigns, but one battle. The Land of Promise is now a fulfillment. Through the campaigns the borders of the land of inheritance were now more apparent. In Transjordan the limits are from the Arnon to Mt Hermon (vv 2-5). In Canaan the boundary extends from the region south of Sidon to the Negev (vv 7-8).<\/p>\n<h5>The Division of the Land, 13:1–22:34<\/h5>\n<h6>The Command to Divide the Land, 13:1-7<\/h6>\n<p>Because of Joshua’s advanced age, the “whole” land was not taken. Moses had forewarned Israel that the inheritance would result from conquest as well as from gradual extension of Israel’s narrow boundaries. Slowly Israel was to inherit the whole land, lest it be overwhelmed by the size and be unable to use it properly (Ex 23:29-30; Dt 7:22). The areas still to be occupied were: the region to the north of Galilee, Mt Hermon (east of the Sea of Galilee), the area occupied by the Philistines, and regional Canaanite enclaves (Jos 13:2-7; cf. Jgs 1). Israel was not to be concerned with the future rights of occupation, because the Lord promised to help them (Jos 13:6).<\/p>\n<h6>Division of Transjordan, 13:8-33<\/h6>\n<p>Joshua did not alter the Mosaic arrangement concerning the allotments to the tribes of Manasseh, Reuben, and Gad (Jos 13:8, 32-33; cf. Nm 32; Dt 3:12-17). Their territory also excluded certain regions still occupied by Canaanites (Jos 13:13). The clans of Reuben had received the territory from the Arnon River north to Heshbon (vv 15-23). The clans of Gad had received the territory of Gilead, south of the Jabbok River to Heshbon (vv 24-28). Several clans of Manasseh received the region south of the Wadi Yarmuk to the Jabbok (vv 29-31). The Levitical towns are not listed here, but a reference is made to them as not receiving a patrimony, because they were to live off the offerings and sacrifices made to the Lord (Jos 13:14; cf. Nm 18:20-24; 35:1-8).<\/p>\n<h6>The Tribal Divisions in Canaan, 14:1–19:51<\/h6>\n<p>Eleazar, the high priest, and Joshua together cast lots to determine the boundaries, size, and allocation for the remaining nine and a half tribes. Again the exclusion of the tribe of Levi is mentioned (Jos 14:4), because their cities will be dealt with in chapters 20–21. Another literary device is special mention of the inheritance of Caleb in the beginning (14:6-15) and of Joshua at the conclusion (19:49-50). These two were the only ones who had left Egypt as adults, had been faithful spies, and had entered into the Promised Land (Nm 14:24, 30; Dt 1:36-38).<\/p>\n<h6>Judah, 15:1-63 (cf. Jgs 1:10-15, 20)<\/h6>\n<p>The boundaries of Judah extended from the Dead Sea westward to the Mediterranean (Jos 15:2-12). The cities of Judah are listed in its four regions: 29 in the Negev (vv 21-32), 42 cities in the Shephelah (or western foothills) and coastal plains (vv 33-47), 38 cities in the hill country (15:48-60), and 6 cities in the desert (vv 61-62). Judah was unable to take Jerusalem (v 63) until David made it his capital (cf. Jgs 1:21; 2 Sm 5:6-16).<\/p>\n<h6>Ephraim and Manasseh, 16:1–17:18<\/h6>\n<p>These two tribes, descended from Joseph, were richly blessed (cf. Gn 48; 49:22-26; Dt 33:13-17) and had obtained prominence among the tribes. They received one allotment as “the allotment for Joseph” (Jos 16:1). Part of Manasseh had already received a patrimony east of the Jordan (13:29-31). The limits for Ephraim and the west half of Manasseh were from Bethel to Mt Gilboa in the north and from the Jordan to the Mediterranean (16:1-3). Ephraim received the smaller portion in the south (vv 5-9) but was unable to drive the Canaanites out of Gezer. The clans of Manasseh are given, including Zelophehad (17:3-6; cf. Nm 27:1-11; 36:1-12), in order to clearly distinguish them from the clans of Manasseh in Transjordan. The region of west Manasseh extended from Shechem to Mt Gilboa (Jos 17:7-11); but Manasseh, also, was incapable of driving out the Canaanites completely (vv 12-13).<\/p>\n<p>Though they had received the largest portion of the land (more than a third), the tribes of Joseph complained. They knew that the Lord had blessed them (17:14), and they expected to get more cultivable land. But Joshua urged them to use the available land by cutting down the forests (vv 15-18). When they expressed realistic concern about Canaanite military power, Joshua called on them to do their share in occupying the land.<\/p>\n<h6>Seven Tribes, 18:1–19:51<\/h6>\n<p>The Israelites assembled at Shiloh to set up the tabernacle (cf. 1 Sm 1). At that point seven tribes had not yet received their patrimony. Joshua called for each tribe to commission three men to survey the land. When they returned, Joshua cast lots at the tabernacle in Shiloh and divided the land (Jos 18:3-10). The territory of Benjamin was between Judah and Ephraim (vv 11-28). Simeon’s allotment was in southern Judah (19:1-9), resulting in its absorption into Judah (cf. Gn 49:7). Zebulun (Jos 19:10-16), Issachar (vv 17-23), Asher (vv 24-31), and Naphtali (vv 32-39) received a portion north of Manasseh in the region of Galilee. Dan received the seventh lot and suffered subsequently, when it could not maintain the allotted territory because of the pressure of Judah on the east and the Philistines to the west (vv 40-48). They migrated northward and found the sources of the Jordan to be a fruitful region (Jos 19:47; cf. Jgs 18).<\/p>\n<h6>Conclusion, 19:49-51<\/h6>\n<p>The conclusion is symmetric with the beginning (Jos 14:1-14) in that Joshua also received a gift. Again, mention is made that all divisions were in the presence of the Lord, witnessed to and executed by the high priest Eleazar and Joshua (19:51; cf. 14:1).<\/p>\n<h6>Cities of Refuge and the Levitical Cities, 20:1–21:45<\/h6>\n<p>According to the instructions of Moses, six Levitical cities were set apart, three on each side of the Jordan, as cities of refuge (Nm 35:9-34; Dt 4:41-43; 19:1-10). The purpose was to provide “refuge” (asylum) for those who were guilty of manslaughter but had not intentionally killed someone. This practice was not to provide a way out for someone who was guilty, but to allow for the legal process to be completed (Jos 20).<\/p>\n<p>The Levites received by clan a total of 48 cities, six of which also served as cities of refuge (21:1-42). The Levites could not cultivate the soil because they were dependent on the tithes of the people (Nm 18:21-24), but they were permitted to have land for grazing. The dimensions of the land are given in Numbers 35:4-5. A special allocation is made to the descendants of Aaron (Jos 21:9-19), because they served as priests and their 13 cities were in the Judah-Simeon region, in proximity to the Jerusalem temple of the Solomonic era.<\/p>\n<p>With the allocation of the Levitical cities, the division of the land is concluded. The promise of the land is fulfilled (21:43-45). God is faithful! This section emphasizes the fulfillment, the power, and the grace of God, by which Israel entered into its rest. However, the book of Joshua also hints of the struggle that is still ahead of the Israelites and of the test that ultimately they will fail (cf. Ps 95:11; Heb 3:7-11).<\/p>\n<h6>Return of the Transjordan Tribes, 22:1-34<\/h6>\n<p>Joshua dismissed the two and a half tribes with a commendation for their loyalty to the other tribes and to the Lord (Jos 22:1-4), with a warning not to succumb to idolatry but to love the Lord in accordance with the Deuteronomic law, and with a blessing (vv 5-8). However, as they returned they set up a large altar by the Jordan on the western side. The other tribes heard about it and met at Shiloh (v 12). They wisely commissioned Phinehas, the son of the high priest, with ten representatives of the tribes, to investigate the matter. The commission charged the Transjordan tribes with treachery (Jos 22:15-20; cf. Nm 25; Jos 7).<\/p>\n<p>The response of the Transjordan tribes demonstrated their concern for the unity of the tribes and for the worship of God. These tribes feared being excluded from the fellowship of God’s people and had purposefully constructed an altar, identical to that prescribed in the law, in order to demonstrate their common heritage (Jos 22:21-30). The altar was not for sacrifice or worship but functioned as a symbol of the covenantal unity of the people of God.<\/p>\n<p>Phinehas and the tribal representatives were pleased with the response and left with the assurance of God’s presence (22:30-31). Their report to the tribes led to reconciliation of all the tribes on this matter. The narrative concludes with a mention of the name given to the altar: “A witness between us and them that the <span>Lord<\/span> is our God, too” (v 34, <span>nlt<\/span>).<\/p>\n<h5>Epilogue: The Land Is a Sacred Trust, 23:1–24:33<\/h5>\n<p>The last two chapters contain Joshua’s farewell speeches to all the leaders and to all Israel.<\/p>\n<h6>Address to the Leaders, 23:1-16<\/h6>\n<p>Joshua reviews what the Lord has done for Israel in giving the land to the tribes. He has demonstrated his loyalty. And he will continue to be with his people so that no enemy can stand against them. He will fulfill every outstanding promise, even as he had already fulfilled promises. However, they must persevere in their loyalty to the Lord. Loyalty to the Lord is not apart from loyalty to the law of Moses. Apostasy will be severely punished, first by leaving the nations to ensnare Israel, and then by consuming them in his wrath.<\/p>\n<h6>Address to Israel, 24:1-28<\/h6>\n<p>The address ends with a covenant renewal at Shechem (Jos 24:1, 25-28; cf. 8:30-35). In the ancient Near East it was common when making a treaty (covenant) to give a brief historical summary of the relationship of the parties involved. Joshua reviewed Israel’s history from the patriarchs to their generation: patriarchs (24:2-4), exodus (vv 5-7), and conquest (vv 8-13).<\/p>\n<p>The goodness, presence, and loyalty of Yahweh was evident to them. Yahweh also expected “faithfulness” from his people in the form of whole allegiance, without any form of idolatry (Jos 24:14-15). As the head of his family, Joshua vowed to be loyal (v 15). The people responded by giving reasons for being loyal to the Lord (vv 16-18). But Joshua pushed them to a deeper commitment by challenging their profession (vv 19-20), then recording their vow and setting up a stone of witness against them (vv 25-27).<\/p>\n<h6>End of an Era, 24:29-33<\/h6>\n<p>The book began with a reference to the death of Moses (1:1-2) and concludes with the death and burial of Joshua (24:29-30) and of Eleazar the high priest (v 33). This marks the end of an era. The burial of Joseph’s bones (Jos 24:32; cf. Gn 50:25; Ex 13:19) in a plot purchased by Jacob (Gn 33:19) brings together the hope characteristic of the epoch of Moses and Joshua.<\/p>\n<p><em>See also<\/em> Cities of Refuge; Conquest and Allotment of the Land; Israel, History of; Joshua (Person) #1; Levitical Cities.<\/p>","summary_ro":"JOSHUA, Book of First of the historical books in the English Bible and the first of the Former Prophets (including Judges, the books of Samuel, and the books of Kings) in the Hebrew Bible. It begins with the Lord’s commission of Joshua (Jos 1:1-9) and concludes with the burial of Joshua, Eleazar, and the bones of Joseph (24:29-33). The purpose of the book is to show how Joshua continued in the footsteps of Moses, how the Lord gave the land to Israel, and how Israel might prosper in the land. ...","summary_en":"JOSHUA, Book of First of the historical books in the English Bible and the first of the Former Prophets (including Judges, the books of Samuel, and the books of Kings) in the Hebrew Bible. It begins with the Lord’s commission of Joshua (Jos 1:1-9) and concludes with the burial of Joshua, Eleazar, and the bones of Joseph (24:29-33). The purpose of the book is to show how Joshua continued in the footsteps of Moses, how the Lord gave the land to Israel, and how Israel might prosper in the land. ...","source":"Articles\/J.xml","external_url":null,"has_map":false,"has_picture":false},{"id":24243,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Tribe of Manasseh","title_en":"Tribe of Manasseh","content_ro":"<h3>MANASSEH, Tribe of<\/h3>\n<p>Geographically, the largest of the 12 tribes of Israel, and unique in having two territories, a half-tribe in each. Isolated from each other by the Jordan River valley, they developed separately. The half-tribe west of the Jordan was more important, both in OT and NT times, because it was the main tribe of the northern kingdom of Israel (931–722 <span>BC<\/span>) and one of the main ancestral stocks of the Samaritans.<\/p>\n<p class=\"h2\" id=\"EarlyHistory\">Early History<\/p>\n<h5>Its Roots<\/h5>\n<p>Its families traced their origins back to Joseph’s elder son Manasseh, to Manasseh’s son Makir or grandson Gilead, or to later descendants such as Zelophehad and Jair. A fair harmony can be constructed from the biblical genealogical data in Gn 48:5-6; Nm 26:28-34; Jos 17:1-3; 1 Chr 2:21-23; and 7:14-19, a text corrupted by several copyists’ errors. The mention of Asriel in 1 Chronicles 7:14 seems to be a copyist’s mistake; otherwise, the accounts are capable of being reconciled, even if each list preserved different data and none is complete in itself.<\/p>\n<h5>Its Size<\/h5>\n<p>One year after the exodus, Manasseh had the smallest army, according to Moses’ first census (Nm 1:34-35). On the eve of the conquest of Canaan, after wandering 38 years in the Sinai wilderness and then conquering Transjordan, it had the sixth largest fighting force, according to a second census (Nm 26:28-34)—52,700 men.<\/p>\n<h5>Its First Settlements<\/h5>\n<p>The soldiers of the eastern half-tribe of Manasseh settled their families in Gilead, which they captured under Moses’ leadership from the Amorite king Og (Nm 21:32-35; 32:39-42; Dt 3:1-15). Then, under Joshua, they crossed the Jordan to help the other tribes conquer Canaan (Nm 32:1-32; Jos 1:12-18). Subsequently, the western half-tribe received its allotment and began to settle in the central hill country (Jos 16:1-9; ch 17). After the remaining tribes received their shares of land, the army from the eastern half-tribe returned home (22:1-9). En route to their families in Gilead, they helped to build an altar by the Jordan River. This act was intended to preserve national unity, but it nearly started a civil war (vv 10-34).<\/p>\n<p class=\"h2\" id=\"TheEasternHalf-Tribe\">The Eastern Half-Tribe<\/p>\n<h5>Its Territory<\/h5>\n<p>Moses allotted the eastern half-tribe nearly 3,000 square miles (7,770 square kilometers) of territory in three geographical regions (northern Gilead, Bashan, and Mt Hermon), but it succeeded in controlling only about 800 square miles (2,072 square kilometers)—the half of Gilead north of the Jabbok River (and south of the Yarmuk River)—despite successful initial conquests (Nm 32:39-42; Dt 3:12-15; Jos 13:8-13) and gradual northern expansion much later (1 Chr 5:23).<\/p>\n<p>The territory occupied was mostly a high plateau with a mountainous center. It was watered well by rains in winter and by a heavy dew in summer. Olive trees, grapevines, and wheat thrived, and goats and sheep could find adequate pasture on the eastern slopes, which merged gradually into the desert to the east.<\/p>\n<h5>People and Places<\/h5>\n<p>Prominent citizens of the eastern half-tribe included the “judges” Jair and Jephthah (Jgs 10:3-5; 11:6-12) and David’s benefactor Barzillai (2 Sm 19:31-39). Principal cities were Jabeth-gilead and Ramoth-gilead, a city of refuge and a Levitical city, respectively (originally in Gad—Jos 20:8; 21:38).<\/p>\n<p>The eastern territory was usually called simply “the half-tribe of Manasseh,” until David (c. 1000–961 <span>BC<\/span>) made it an administrative district (1 Chr 27:21). Solomon (970–930 <span>BC<\/span>) divided and incorporated it into two new districts (1 Kgs 4:13-14). Under Jeroboam I (930–909 <span>BC<\/span>), it joined, on equal terms, with eight other tribes and with the western half-tribe, to form a confederacy of ten tribes—the northern kingdom of Israel—in 930 <span>BC<\/span>. Syria and Assyria both held eastern Manasseh temporarily, in the ninth and eighth centuries <span>BC<\/span> (cf. 2 Kgs 10:32-33; 13:7 with 14:25; and 2 Kgs 15:29 with 2 Chr 34:6-7). King Tiglath-pileser III (745–727 <span>BC<\/span>) of Assyria invaded the area, conquered it, deported its people, and scattered them throughout his empire (1 Chr 5:26; cf. 2 Kgs 15:29) about ten years before the rest of the northern kingdom fell to the Assyrians in 722 <span>BC<\/span>. Most of the western Manassites who were left behind intermarried with the foreigners, began to worship pagan gods, and became ancestors of the Samaritans (2 Kgs 17:24-41). Subsequently, the region was known as Gilead. By NT times the region was partly in the Decapolis and partly in Perea.<\/p>","content_en":"<h3>MANASSEH, Tribe of<\/h3>\n<p>Geographically, the largest of the 12 tribes of Israel, and unique in having two territories, a half-tribe in each. Isolated from each other by the Jordan River valley, they developed separately. The half-tribe west of the Jordan was more important, both in OT and NT times, because it was the main tribe of the northern kingdom of Israel (931–722 <span>BC<\/span>) and one of the main ancestral stocks of the Samaritans.<\/p>\n<p class=\"h2\" id=\"EarlyHistory\">Early History<\/p>\n<h5>Its Roots<\/h5>\n<p>Its families traced their origins back to Joseph’s elder son Manasseh, to Manasseh’s son Makir or grandson Gilead, or to later descendants such as Zelophehad and Jair. A fair harmony can be constructed from the biblical genealogical data in Gn 48:5-6; Nm 26:28-34; Jos 17:1-3; 1 Chr 2:21-23; and 7:14-19, a text corrupted by several copyists’ errors. The mention of Asriel in 1 Chronicles 7:14 seems to be a copyist’s mistake; otherwise, the accounts are capable of being reconciled, even if each list preserved different data and none is complete in itself.<\/p>\n<h5>Its Size<\/h5>\n<p>One year after the exodus, Manasseh had the smallest army, according to Moses’ first census (Nm 1:34-35). On the eve of the conquest of Canaan, after wandering 38 years in the Sinai wilderness and then conquering Transjordan, it had the sixth largest fighting force, according to a second census (Nm 26:28-34)—52,700 men.<\/p>\n<h5>Its First Settlements<\/h5>\n<p>The soldiers of the eastern half-tribe of Manasseh settled their families in Gilead, which they captured under Moses’ leadership from the Amorite king Og (Nm 21:32-35; 32:39-42; Dt 3:1-15). Then, under Joshua, they crossed the Jordan to help the other tribes conquer Canaan (Nm 32:1-32; Jos 1:12-18). Subsequently, the western half-tribe received its allotment and began to settle in the central hill country (Jos 16:1-9; ch 17). After the remaining tribes received their shares of land, the army from the eastern half-tribe returned home (22:1-9). En route to their families in Gilead, they helped to build an altar by the Jordan River. This act was intended to preserve national unity, but it nearly started a civil war (vv 10-34).<\/p>\n<p class=\"h2\" id=\"TheEasternHalf-Tribe\">The Eastern Half-Tribe<\/p>\n<h5>Its Territory<\/h5>\n<p>Moses allotted the eastern half-tribe nearly 3,000 square miles (7,770 square kilometers) of territory in three geographical regions (northern Gilead, Bashan, and Mt Hermon), but it succeeded in controlling only about 800 square miles (2,072 square kilometers)—the half of Gilead north of the Jabbok River (and south of the Yarmuk River)—despite successful initial conquests (Nm 32:39-42; Dt 3:12-15; Jos 13:8-13) and gradual northern expansion much later (1 Chr 5:23).<\/p>\n<p>The territory occupied was mostly a high plateau with a mountainous center. It was watered well by rains in winter and by a heavy dew in summer. Olive trees, grapevines, and wheat thrived, and goats and sheep could find adequate pasture on the eastern slopes, which merged gradually into the desert to the east.<\/p>\n<h5>People and Places<\/h5>\n<p>Prominent citizens of the eastern half-tribe included the “judges” Jair and Jephthah (Jgs 10:3-5; 11:6-12) and David’s benefactor Barzillai (2 Sm 19:31-39). Principal cities were Jabeth-gilead and Ramoth-gilead, a city of refuge and a Levitical city, respectively (originally in Gad—Jos 20:8; 21:38).<\/p>\n<p>The eastern territory was usually called simply “the half-tribe of Manasseh,” until David (c. 1000–961 <span>BC<\/span>) made it an administrative district (1 Chr 27:21). Solomon (970–930 <span>BC<\/span>) divided and incorporated it into two new districts (1 Kgs 4:13-14). Under Jeroboam I (930–909 <span>BC<\/span>), it joined, on equal terms, with eight other tribes and with the western half-tribe, to form a confederacy of ten tribes—the northern kingdom of Israel—in 930 <span>BC<\/span>. Syria and Assyria both held eastern Manasseh temporarily, in the ninth and eighth centuries <span>BC<\/span> (cf. 2 Kgs 10:32-33; 13:7 with 14:25; and 2 Kgs 15:29 with 2 Chr 34:6-7). King Tiglath-pileser III (745–727 <span>BC<\/span>) of Assyria invaded the area, conquered it, deported its people, and scattered them throughout his empire (1 Chr 5:26; cf. 2 Kgs 15:29) about ten years before the rest of the northern kingdom fell to the Assyrians in 722 <span>BC<\/span>. Most of the western Manassites who were left behind intermarried with the foreigners, began to worship pagan gods, and became ancestors of the Samaritans (2 Kgs 17:24-41). Subsequently, the region was known as Gilead. By NT times the region was partly in the Decapolis and partly in Perea.<\/p>","summary_ro":"MANASSEH, Tribe of Geographically, the largest of the 12 tribes of Israel, and unique in having two territories, a half-tribe in each. Isolated from each other by the Jordan River valley, they developed separately. The half-tribe west of the Jordan was more important, both in OT and NT times, because it was the main tribe of the northern kingdom of Israel (931–722 BC) and one of the main ancestral stocks of the Samaritans. Early History Its Roots Its families traced their origins back to Jose...","summary_en":"MANASSEH, Tribe of Geographically, the largest of the 12 tribes of Israel, and unique in having two territories, a half-tribe in each. Isolated from each other by the Jordan River valley, they developed separately. The half-tribe west of the Jordan was more important, both in OT and NT times, because it was the main tribe of the northern kingdom of Israel (931–722 BC) and one of the main ancestral stocks of the Samaritans. Early History Its Roots Its families traced their origins back to Jose...","source":"Articles\/M.xml","external_url":null,"has_map":false,"has_picture":false},{"id":44891,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Deuteronomul 3:12","title_en":"Study Note: Deuteronomul 3:12","content_ro":"<p><strong>3:12-20<\/strong> See Num 32.<\/p>","content_en":"<p><strong>3:12-20<\/strong> See Num 32.<\/p>","summary_ro":"3:12-20 See Num 32.","summary_en":"3:12-20 See Num 32.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":44892,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Deuteronomul 3:12","title_en":"Study Note: Deuteronomul 3:12","content_ro":"<p><strong>3:12<\/strong> The tribes of <em>Reuben and Gad<\/em> had asked Moses to let them settle east of the Jordan rather than in Canaan, and he allowed them to do so (Num 32:1-5). • <em>Aroer:<\/em> See study note on Deut 2:36.<\/p>","content_en":"<p><strong>3:12<\/strong> The tribes of <em>Reuben and Gad<\/em> had asked Moses to let them settle east of the Jordan rather than in Canaan, and he allowed them to do so (Num 32:1-5). • <em>Aroer:<\/em> See study note on Deut 2:36.<\/p>","summary_ro":"3:12 The tribes of Reuben and Gad had asked Moses to let them settle east of the Jordan rather than in Canaan, and he allowed them to do so (Num 32:1-5). • Aroer: See study note on Deut 2:36.","summary_en":"3:12 The tribes of Reuben and Gad had asked Moses to let them settle east of the Jordan rather than in Canaan, and he allowed them to do so (Num 32:1-5). • Aroer: See study note on Deut 2:36.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":72517,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Deuteronomul 3:12","title_en":"Study Note: Deuteronomul 3:12","content_ro":"<p><strong>3:12-20<\/strong> See Num 32.<\/p>","content_en":"<p><strong>3:12-20<\/strong> See Num 32.<\/p>","summary_ro":"3:12-20 See Num 32.","summary_en":"3:12-20 See Num 32.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":72518,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Deuteronomul 3:12","title_en":"Study Note: Deuteronomul 3:12","content_ro":"<p><strong>3:12<\/strong> The tribes of <em>Reuben and Gad<\/em> had asked Moses to let them settle east of the Jordan rather than in Canaan, and he allowed them to do so (Num 32:1-5). • <em>Aroer:<\/em> See study note on Deut 2:36.<\/p>","content_en":"<p><strong>3:12<\/strong> The tribes of <em>Reuben and Gad<\/em> had asked Moses to let them settle east of the Jordan rather than in Canaan, and he allowed them to do so (Num 32:1-5). • <em>Aroer:<\/em> See study note on Deut 2:36.<\/p>","summary_ro":"3:12 The tribes of Reuben and Gad had asked Moses to let them settle east of the Jordan rather than in Canaan, and he allowed them to do so (Num 32:1-5). • Aroer: See study note on Deut 2:36.","summary_en":"3:12 The tribes of Reuben and Gad had asked Moses to let them settle east of the Jordan rather than in Canaan, and he allowed them to do so (Num 32:1-5). • Aroer: See study note on Deut 2:36.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":100143,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Deuteronomul 3:12","title_en":"Study Note: Deuteronomul 3:12","content_ro":"<p><strong>3:12-20<\/strong> See Num 32.<\/p>","content_en":"<p><strong>3:12-20<\/strong> See Num 32.<\/p>","summary_ro":"3:12-20 See Num 32.","summary_en":"3:12-20 See Num 32.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":100144,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Deuteronomul 3:12","title_en":"Study Note: Deuteronomul 3:12","content_ro":"<p><strong>3:12<\/strong> The tribes of <em>Reuben and Gad<\/em> had asked Moses to let them settle east of the Jordan rather than in Canaan, and he allowed them to do so (Num 32:1-5). • <em>Aroer:<\/em> See study note on Deut 2:36.<\/p>","content_en":"<p><strong>3:12<\/strong> The tribes of <em>Reuben and Gad<\/em> had asked Moses to let them settle east of the Jordan rather than in Canaan, and he allowed them to do so (Num 32:1-5). • <em>Aroer:<\/em> See study note on Deut 2:36.<\/p>","summary_ro":"3:12 The tribes of Reuben and Gad had asked Moses to let them settle east of the Jordan rather than in Canaan, and he allowed them to do so (Num 32:1-5). • Aroer: See study note on Deut 2:36.","summary_en":"3:12 The tribes of Reuben and Gad had asked Moses to let them settle east of the Jordan rather than in Canaan, and he allowed them to do so (Num 32:1-5). • Aroer: See study note on Deut 2:36.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":127769,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Deuteronomul 3:12","title_en":"Study Note: Deuteronomul 3:12","content_ro":"<p><strong>3:12-20<\/strong> See Num 32.<\/p>","content_en":"<p><strong>3:12-20<\/strong> See Num 32.<\/p>","summary_ro":"3:12-20 See Num 32.","summary_en":"3:12-20 See Num 32.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":127770,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Deuteronomul 3:12","title_en":"Study Note: Deuteronomul 3:12","content_ro":"<p><strong>3:12<\/strong> The tribes of <em>Reuben and Gad<\/em> had asked Moses to let them settle east of the Jordan rather than in Canaan, and he allowed them to do so (Num 32:1-5). • <em>Aroer:<\/em> See study note on Deut 2:36.<\/p>","content_en":"<p><strong>3:12<\/strong> The tribes of <em>Reuben and Gad<\/em> had asked Moses to let them settle east of the Jordan rather than in Canaan, and he allowed them to do so (Num 32:1-5). • <em>Aroer:<\/em> See study note on Deut 2:36.<\/p>","summary_ro":"3:12 The tribes of Reuben and Gad had asked Moses to let them settle east of the Jordan rather than in Canaan, and he allowed them to do so (Num 32:1-5). • Aroer: See study note on Deut 2:36.","summary_en":"3:12 The tribes of Reuben and Gad had asked Moses to let them settle east of the Jordan rather than in Canaan, and he allowed them to do so (Num 32:1-5). • Aroer: See study note on Deut 2:36.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"13":[{"id":2645,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Argob (Place)","title_en":"Argob (Place)","content_ro":"<h3>ARGOB (P<span>lace<\/span>)<\/h3>\n<p>Region in Bashan won by the Israelites when they defeated King Og at Edrei (Nm 21:33-35; Dt 3:4). Argob was located east of the Sea of Chinnereth (later called Sea of Galilee), beyond the regions of Geshur and Maacah (Dt 3:14). Moses assigned all of Bashan, including Argob, to half of Manasseh’s tribe (Dt 3:13-14). Jair, of that tribe, subdued the villages of Argob and named them Havvoth-jair (“the villages of Jair”). First Kings 4:13 distinguishes between Argob and the villages of Jair, that are said to be in Gilead, south of Argob. Deuteronomy 3:14 may represent a textual difficulty, or perhaps the location of the villages of Jair on the border between Argob and Gilead was responsible for the apparent discrepancy. That border could have shifted during the three centuries between the conquests of Jair and the reign of Solomon. By then, the name Havvoth-jair could even have referred to a different set of cities.<\/p>","content_en":"<h3>ARGOB (P<span>lace<\/span>)<\/h3>\n<p>Region in Bashan won by the Israelites when they defeated King Og at Edrei (Nm 21:33-35; Dt 3:4). Argob was located east of the Sea of Chinnereth (later called Sea of Galilee), beyond the regions of Geshur and Maacah (Dt 3:14). Moses assigned all of Bashan, including Argob, to half of Manasseh’s tribe (Dt 3:13-14). Jair, of that tribe, subdued the villages of Argob and named them Havvoth-jair (“the villages of Jair”). First Kings 4:13 distinguishes between Argob and the villages of Jair, that are said to be in Gilead, south of Argob. Deuteronomy 3:14 may represent a textual difficulty, or perhaps the location of the villages of Jair on the border between Argob and Gilead was responsible for the apparent discrepancy. That border could have shifted during the three centuries between the conquests of Jair and the reign of Solomon. By then, the name Havvoth-jair could even have referred to a different set of cities.<\/p>","summary_ro":"ARGOB (Place) Region in Bashan won by the Israelites when they defeated King Og at Edrei (Nm 21:33-35; Dt 3:4). Argob was located east of the Sea of Chinnereth (later called Sea of Galilee), beyond the regions of Geshur and Maacah (Dt 3:14). Moses assigned all of Bashan, including Argob, to half of Manasseh’s tribe (Dt 3:13-14). Jair, of that tribe, subdued the villages of Argob and named them Havvoth-jair (“the villages of Jair”). First Kings 4:13 distinguishes between Argob and the villages...","summary_en":"ARGOB (Place) Region in Bashan won by the Israelites when they defeated King Og at Edrei (Nm 21:33-35; Dt 3:4). Argob was located east of the Sea of Chinnereth (later called Sea of Galilee), beyond the regions of Geshur and Maacah (Dt 3:14). Moses assigned all of Bashan, including Argob, to half of Manasseh’s tribe (Dt 3:13-14). Jair, of that tribe, subdued the villages of Argob and named them Havvoth-jair (“the villages of Jair”). First Kings 4:13 distinguishes between Argob and the villages...","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false},{"id":3009,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Ashtaroth, Ashterathite*","title_en":"Ashtaroth, Ashterathite*","content_ro":"<h3>ASHTAROTH, ASHTERATHITE*<\/h3>\n<p>Town of Bashan, named along with Edrei as the home of King Og (Dt 1:4; Jos 9:10; 12:4; 13:12, 31). Ashtaroth is the plural form of Ashtoreth, the name of the Canaanite fertility goddess who was worshiped there. After Og was defeated by the Israelites (Dt 3:1-11), Moses gave Ashtaroth to the half-tribe of Manasseh (Jos 13:12, 31; Dt 3:13). Later, it became a Levitical city inhabited by the Gershonites (1 Chr 6:71). Ashteroth-karnaim (Gn 14:5) is probably the same town as Ashtaroth. Its location is usually identified with Tell Ashtarah, 21 miles (34 kilometers) east of the Sea of Galilee. In 1 Chronicles 11:44 one of David’s mighty men, Uzzia, is called an Ashterathite.<\/p>","content_en":"<h3>ASHTAROTH, ASHTERATHITE*<\/h3>\n<p>Town of Bashan, named along with Edrei as the home of King Og (Dt 1:4; Jos 9:10; 12:4; 13:12, 31). Ashtaroth is the plural form of Ashtoreth, the name of the Canaanite fertility goddess who was worshiped there. After Og was defeated by the Israelites (Dt 3:1-11), Moses gave Ashtaroth to the half-tribe of Manasseh (Jos 13:12, 31; Dt 3:13). Later, it became a Levitical city inhabited by the Gershonites (1 Chr 6:71). Ashteroth-karnaim (Gn 14:5) is probably the same town as Ashtaroth. Its location is usually identified with Tell Ashtarah, 21 miles (34 kilometers) east of the Sea of Galilee. In 1 Chronicles 11:44 one of David’s mighty men, Uzzia, is called an Ashterathite.<\/p>","summary_ro":"ASHTAROTH, ASHTERATHITE* Town of Bashan, named along with Edrei as the home of King Og (Dt 1:4; Jos 9:10; 12:4; 13:12, 31). Ashtaroth is the plural form of Ashtoreth, the name of the Canaanite fertility goddess who was worshiped there. After Og was defeated by the Israelites (Dt 3:1-11), Moses gave Ashtaroth to the half-tribe of Manasseh (Jos 13:12, 31; Dt 3:13). Later, it became a Levitical city inhabited by the Gershonites (1 Chr 6:71). Ashteroth-karnaim (Gn 14:5) is probably the same town ...","summary_en":"ASHTAROTH, ASHTERATHITE* Town of Bashan, named along with Edrei as the home of King Og (Dt 1:4; Jos 9:10; 12:4; 13:12, 31). Ashtaroth is the plural form of Ashtoreth, the name of the Canaanite fertility goddess who was worshiped there. After Og was defeated by the Israelites (Dt 3:1-11), Moses gave Ashtaroth to the half-tribe of Manasseh (Jos 13:12, 31; Dt 3:13). Later, it became a Levitical city inhabited by the Gershonites (1 Chr 6:71). Ashteroth-karnaim (Gn 14:5) is probably the same town ...","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false},{"id":44893,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Deuteronomul 3:13","title_en":"Study Note: Deuteronomul 3:13","content_ro":"<p><strong>3:13<\/strong> <em>The half-tribe of Manasseh<\/em> made the same request as Reuben and Gad (3:12), and Moses accepted their request. Gad and Reuben settled between the Arnon (see 2:24) and the middle of <em>Gilead<\/em> (see 2:36), and Manasseh took everything north of that, including <em>Bashan<\/em> (see 3:1). • The <em>Rephaites<\/em><em>,<\/em> a giant people related to the Anakites (see 2:11), are noted here as being indigenous to Bashan.<\/p>","content_en":"<p><strong>3:13<\/strong> <em>The half-tribe of Manasseh<\/em> made the same request as Reuben and Gad (3:12), and Moses accepted their request. Gad and Reuben settled between the Arnon (see 2:24) and the middle of <em>Gilead<\/em> (see 2:36), and Manasseh took everything north of that, including <em>Bashan<\/em> (see 3:1). • The <em>Rephaites<\/em><em>,<\/em> a giant people related to the Anakites (see 2:11), are noted here as being indigenous to Bashan.<\/p>","summary_ro":"3:13 The half-tribe of Manasseh made the same request as Reuben and Gad (3:12), and Moses accepted their request. Gad and Reuben settled between the Arnon (see 2:24) and the middle of Gilead (see 2:36), and Manasseh took everything north of that, including Bashan (see 3:1). • The Rephaites, a giant people related to the Anakites (see 2:11), are noted here as being indigenous to Bashan.","summary_en":"3:13 The half-tribe of Manasseh made the same request as Reuben and Gad (3:12), and Moses accepted their request. Gad and Reuben settled between the Arnon (see 2:24) and the middle of Gilead (see 2:36), and Manasseh took everything north of that, including Bashan (see 3:1). • The Rephaites, a giant people related to the Anakites (see 2:11), are noted here as being indigenous to Bashan.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":72519,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Deuteronomul 3:13","title_en":"Study Note: Deuteronomul 3:13","content_ro":"<p><strong>3:13<\/strong> <em>The half-tribe of Manasseh<\/em> made the same request as Reuben and Gad (3:12), and Moses accepted their request. Gad and Reuben settled between the Arnon (see 2:24) and the middle of <em>Gilead<\/em> (see 2:36), and Manasseh took everything north of that, including <em>Bashan<\/em> (see 3:1). • The <em>Rephaites<\/em><em>,<\/em> a giant people related to the Anakites (see 2:11), are noted here as being indigenous to Bashan.<\/p>","content_en":"<p><strong>3:13<\/strong> <em>The half-tribe of Manasseh<\/em> made the same request as Reuben and Gad (3:12), and Moses accepted their request. Gad and Reuben settled between the Arnon (see 2:24) and the middle of <em>Gilead<\/em> (see 2:36), and Manasseh took everything north of that, including <em>Bashan<\/em> (see 3:1). • The <em>Rephaites<\/em><em>,<\/em> a giant people related to the Anakites (see 2:11), are noted here as being indigenous to Bashan.<\/p>","summary_ro":"3:13 The half-tribe of Manasseh made the same request as Reuben and Gad (3:12), and Moses accepted their request. Gad and Reuben settled between the Arnon (see 2:24) and the middle of Gilead (see 2:36), and Manasseh took everything north of that, including Bashan (see 3:1). • The Rephaites, a giant people related to the Anakites (see 2:11), are noted here as being indigenous to Bashan.","summary_en":"3:13 The half-tribe of Manasseh made the same request as Reuben and Gad (3:12), and Moses accepted their request. Gad and Reuben settled between the Arnon (see 2:24) and the middle of Gilead (see 2:36), and Manasseh took everything north of that, including Bashan (see 3:1). • The Rephaites, a giant people related to the Anakites (see 2:11), are noted here as being indigenous to Bashan.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":100145,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Deuteronomul 3:13","title_en":"Study Note: Deuteronomul 3:13","content_ro":"<p><strong>3:13<\/strong> <em>The half-tribe of Manasseh<\/em> made the same request as Reuben and Gad (3:12), and Moses accepted their request. Gad and Reuben settled between the Arnon (see 2:24) and the middle of <em>Gilead<\/em> (see 2:36), and Manasseh took everything north of that, including <em>Bashan<\/em> (see 3:1). • The <em>Rephaites<\/em><em>,<\/em> a giant people related to the Anakites (see 2:11), are noted here as being indigenous to Bashan.<\/p>","content_en":"<p><strong>3:13<\/strong> <em>The half-tribe of Manasseh<\/em> made the same request as Reuben and Gad (3:12), and Moses accepted their request. Gad and Reuben settled between the Arnon (see 2:24) and the middle of <em>Gilead<\/em> (see 2:36), and Manasseh took everything north of that, including <em>Bashan<\/em> (see 3:1). • The <em>Rephaites<\/em><em>,<\/em> a giant people related to the Anakites (see 2:11), are noted here as being indigenous to Bashan.<\/p>","summary_ro":"3:13 The half-tribe of Manasseh made the same request as Reuben and Gad (3:12), and Moses accepted their request. Gad and Reuben settled between the Arnon (see 2:24) and the middle of Gilead (see 2:36), and Manasseh took everything north of that, including Bashan (see 3:1). • The Rephaites, a giant people related to the Anakites (see 2:11), are noted here as being indigenous to Bashan.","summary_en":"3:13 The half-tribe of Manasseh made the same request as Reuben and Gad (3:12), and Moses accepted their request. Gad and Reuben settled between the Arnon (see 2:24) and the middle of Gilead (see 2:36), and Manasseh took everything north of that, including Bashan (see 3:1). • The Rephaites, a giant people related to the Anakites (see 2:11), are noted here as being indigenous to Bashan.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":127771,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Deuteronomul 3:13","title_en":"Study Note: Deuteronomul 3:13","content_ro":"<p><strong>3:13<\/strong> <em>The half-tribe of Manasseh<\/em> made the same request as Reuben and Gad (3:12), and Moses accepted their request. Gad and Reuben settled between the Arnon (see 2:24) and the middle of <em>Gilead<\/em> (see 2:36), and Manasseh took everything north of that, including <em>Bashan<\/em> (see 3:1). • The <em>Rephaites<\/em><em>,<\/em> a giant people related to the Anakites (see 2:11), are noted here as being indigenous to Bashan.<\/p>","content_en":"<p><strong>3:13<\/strong> <em>The half-tribe of Manasseh<\/em> made the same request as Reuben and Gad (3:12), and Moses accepted their request. Gad and Reuben settled between the Arnon (see 2:24) and the middle of <em>Gilead<\/em> (see 2:36), and Manasseh took everything north of that, including <em>Bashan<\/em> (see 3:1). • The <em>Rephaites<\/em><em>,<\/em> a giant people related to the Anakites (see 2:11), are noted here as being indigenous to Bashan.<\/p>","summary_ro":"3:13 The half-tribe of Manasseh made the same request as Reuben and Gad (3:12), and Moses accepted their request. Gad and Reuben settled between the Arnon (see 2:24) and the middle of Gilead (see 2:36), and Manasseh took everything north of that, including Bashan (see 3:1). • The Rephaites, a giant people related to the Anakites (see 2:11), are noted here as being indigenous to Bashan.","summary_en":"3:13 The half-tribe of Manasseh made the same request as Reuben and Gad (3:12), and Moses accepted their request. Gad and Reuben settled between the Arnon (see 2:24) and the middle of Gilead (see 2:36), and Manasseh took everything north of that, including Bashan (see 3:1). • The Rephaites, a giant people related to the Anakites (see 2:11), are noted here as being indigenous to Bashan.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"14":[{"id":2644,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Argob (Place)","title_en":"Argob (Place)","content_ro":"<h3>ARGOB (P<span>lace<\/span>)<\/h3>\n<p>Region in Bashan won by the Israelites when they defeated King Og at Edrei (Nm 21:33-35; Dt 3:4). Argob was located east of the Sea of Chinnereth (later called Sea of Galilee), beyond the regions of Geshur and Maacah (Dt 3:14). Moses assigned all of Bashan, including Argob, to half of Manasseh’s tribe (Dt 3:13-14). Jair, of that tribe, subdued the villages of Argob and named them Havvoth-jair (“the villages of Jair”). First Kings 4:13 distinguishes between Argob and the villages of Jair, that are said to be in Gilead, south of Argob. Deuteronomy 3:14 may represent a textual difficulty, or perhaps the location of the villages of Jair on the border between Argob and Gilead was responsible for the apparent discrepancy. That border could have shifted during the three centuries between the conquests of Jair and the reign of Solomon. By then, the name Havvoth-jair could even have referred to a different set of cities.<\/p>","content_en":"<h3>ARGOB (P<span>lace<\/span>)<\/h3>\n<p>Region in Bashan won by the Israelites when they defeated King Og at Edrei (Nm 21:33-35; Dt 3:4). Argob was located east of the Sea of Chinnereth (later called Sea of Galilee), beyond the regions of Geshur and Maacah (Dt 3:14). Moses assigned all of Bashan, including Argob, to half of Manasseh’s tribe (Dt 3:13-14). Jair, of that tribe, subdued the villages of Argob and named them Havvoth-jair (“the villages of Jair”). First Kings 4:13 distinguishes between Argob and the villages of Jair, that are said to be in Gilead, south of Argob. Deuteronomy 3:14 may represent a textual difficulty, or perhaps the location of the villages of Jair on the border between Argob and Gilead was responsible for the apparent discrepancy. That border could have shifted during the three centuries between the conquests of Jair and the reign of Solomon. By then, the name Havvoth-jair could even have referred to a different set of cities.<\/p>","summary_ro":"ARGOB (Place) Region in Bashan won by the Israelites when they defeated King Og at Edrei (Nm 21:33-35; Dt 3:4). Argob was located east of the Sea of Chinnereth (later called Sea of Galilee), beyond the regions of Geshur and Maacah (Dt 3:14). Moses assigned all of Bashan, including Argob, to half of Manasseh’s tribe (Dt 3:13-14). Jair, of that tribe, subdued the villages of Argob and named them Havvoth-jair (“the villages of Jair”). First Kings 4:13 distinguishes between Argob and the villages...","summary_en":"ARGOB (Place) Region in Bashan won by the Israelites when they defeated King Og at Edrei (Nm 21:33-35; Dt 3:4). Argob was located east of the Sea of Chinnereth (later called Sea of Galilee), beyond the regions of Geshur and Maacah (Dt 3:14). Moses assigned all of Bashan, including Argob, to half of Manasseh’s tribe (Dt 3:13-14). Jair, of that tribe, subdued the villages of Argob and named them Havvoth-jair (“the villages of Jair”). First Kings 4:13 distinguishes between Argob and the villages...","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false},{"id":3907,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Bashan-Havoth-Jair*","title_en":"Bashan-Havoth-Jair*","content_ro":"<h3>BASHAN-HAVOTH-JAIR*<\/h3>\n<p>KJV translation in Deuteronomy 3:14 for Havvoth-jair, 60 villages in the region of Bashan. <em>See<\/em> Havoth-jair, Havvoth-jair.<\/p>","content_en":"<h3>BASHAN-HAVOTH-JAIR*<\/h3>\n<p>KJV translation in Deuteronomy 3:14 for Havvoth-jair, 60 villages in the region of Bashan. <em>See<\/em> Havoth-jair, Havvoth-jair.<\/p>","summary_ro":"BASHAN-HAVOTH-JAIR* KJV translation in Deuteronomy 3:14 for Havvoth-jair, 60 villages in the region of Bashan. See Havoth-jair, Havvoth-jair.","summary_en":"BASHAN-HAVOTH-JAIR* KJV translation in Deuteronomy 3:14 for Havvoth-jair, 60 villages in the region of Bashan. See Havoth-jair, Havvoth-jair.","source":"Articles\/B.xml","external_url":null,"has_map":false,"has_picture":false},{"id":13705,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Geshurites Geshur","title_en":"Geshurites Geshur","content_ro":"<h3>GESHUR, GESHURITES<\/h3>\n<li>1. District and its inhabitants east of the Jordan River, in the tribal allotment of the half-tribe of Manasseh (Jos 13:11). Most Bible geographers place it near Bashan, on the northeast shore of the Sea of Galilee. In their conquest of the land, the Israelites defeated Og, king of Bashan, and Jair of Manasseh took Bashan as far as the border of the Geshurites and Maacathites (Dt 3:14). Though the land of the Geshurites was given to the Transjordanian tribes (Jos 13:11), Israel did not drive them out (v 13). Later, Geshur and Aram took at least 60 towns from the Israelites in Transjordan (1 Chr 2:23).<\/li>\n<p>David married Maacah, daughter of Talmai, king of Geshur, and she bore Absalom (2 Sm 3:3; 1 Chr 3:2). After the vengeful murder of Amnon, Absalom fled to Geshur for refuge with his grandfather, Talmai (2 Sm 13:37) and stayed there three years.<\/p>\n<p><em>See also<\/em> Syria, Syrians.<\/p>\n<li>2. Name of an area and its people south of Philistia. Among the lands not yet taken at the time of Joshua’s advanced old age are listed “all the regions of the Philistines and Geshurites: from the Shihor River on the east of Egypt to the territory of Ekron on the north” (Jos 13:2-3, <span>niv<\/span>). When David lived at Ziklag, in the territory of Achish, king of Gath, David made raids upon the Geshurites and others “as far as Shur, to the land of Egypt” (1 Sm 27:8).<\/li>","content_en":"<h3>GESHUR, GESHURITES<\/h3>\n<li>1. District and its inhabitants east of the Jordan River, in the tribal allotment of the half-tribe of Manasseh (Jos 13:11). Most Bible geographers place it near Bashan, on the northeast shore of the Sea of Galilee. In their conquest of the land, the Israelites defeated Og, king of Bashan, and Jair of Manasseh took Bashan as far as the border of the Geshurites and Maacathites (Dt 3:14). Though the land of the Geshurites was given to the Transjordanian tribes (Jos 13:11), Israel did not drive them out (v 13). Later, Geshur and Aram took at least 60 towns from the Israelites in Transjordan (1 Chr 2:23).<\/li>\n<p>David married Maacah, daughter of Talmai, king of Geshur, and she bore Absalom (2 Sm 3:3; 1 Chr 3:2). After the vengeful murder of Amnon, Absalom fled to Geshur for refuge with his grandfather, Talmai (2 Sm 13:37) and stayed there three years.<\/p>\n<p><em>See also<\/em> Syria, Syrians.<\/p>\n<li>2. Name of an area and its people south of Philistia. Among the lands not yet taken at the time of Joshua’s advanced old age are listed “all the regions of the Philistines and Geshurites: from the Shihor River on the east of Egypt to the territory of Ekron on the north” (Jos 13:2-3, <span>niv<\/span>). When David lived at Ziklag, in the territory of Achish, king of Gath, David made raids upon the Geshurites and others “as far as Shur, to the land of Egypt” (1 Sm 27:8).<\/li>","summary_ro":"GESHUR, GESHURITES 1. District and its inhabitants east of the Jordan River, in the tribal allotment of the half-tribe of Manasseh (Jos 13:11). Most Bible geographers place it near Bashan, on the northeast shore of the Sea of Galilee. In their conquest of the land, the Israelites defeated Og, king of Bashan, and Jair of Manasseh took Bashan as far as the border of the Geshurites and Maacathites (Dt 3:14). Though the land of the Geshurites was given to the Transjordanian tribes (Jos 13:11), Is...","summary_en":"GESHUR, GESHURITES 1. District and its inhabitants east of the Jordan River, in the tribal allotment of the half-tribe of Manasseh (Jos 13:11). Most Bible geographers place it near Bashan, on the northeast shore of the Sea of Galilee. In their conquest of the land, the Israelites defeated Og, king of Bashan, and Jair of Manasseh took Bashan as far as the border of the Geshurites and Maacathites (Dt 3:14). Though the land of the Geshurites was given to the Transjordanian tribes (Jos 13:11), Is...","source":"Articles\/G.xml","external_url":null,"has_map":false,"has_picture":false},{"id":15497,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Havoth-Jair*, Havvoth-Jair*","title_en":"Havoth-Jair*, Havvoth-Jair*","content_ro":"<h3>HAVOTH-JAIR*, HAVVOTH-JAIR*<\/h3>\n<p>Series of settlements on the edge of Bashan across the Jordan captured by Jair, according to Numbers 32:41 (<span>nlt<\/span> mg). Because of their location, they fell into the allotment of the half-tribe of Manasseh. The number of these villages is given in Joshua 13:29-30 as 60, and they are probably included in the cities and towns of 1 Chronicles 2:22-23, although only 23 cities are specified as belonging to Jair. The <span>kjv<\/span> rendering as “Bashan-havoth-jair” (Dt 3:14) makes the location as specific as in the Hebrew. In Judges 10:4, a judge named Jair had 30 sons who controlled 30 cities named Havvoth-jair. But he is obviously different from the Jair of Numbers 32:41. If his sons controlled only 30 settlements, he himself probably governed the remaining 30. In 1 Chronicles 2:21-24, which reflects a relationship between Judah and Manasseh, Jair was said to have 23 cities in Gilead when Geshur and Aram captured 60 towns from the tent settlements of Jair and Kenath and its dependencies. While the variant numbers present difficulties, the narrative itself may be the Chronicler’s way of indicating Judah’s sense of sovereignty over Gilead.<\/p>","content_en":"<h3>HAVOTH-JAIR*, HAVVOTH-JAIR*<\/h3>\n<p>Series of settlements on the edge of Bashan across the Jordan captured by Jair, according to Numbers 32:41 (<span>nlt<\/span> mg). Because of their location, they fell into the allotment of the half-tribe of Manasseh. The number of these villages is given in Joshua 13:29-30 as 60, and they are probably included in the cities and towns of 1 Chronicles 2:22-23, although only 23 cities are specified as belonging to Jair. The <span>kjv<\/span> rendering as “Bashan-havoth-jair” (Dt 3:14) makes the location as specific as in the Hebrew. In Judges 10:4, a judge named Jair had 30 sons who controlled 30 cities named Havvoth-jair. But he is obviously different from the Jair of Numbers 32:41. If his sons controlled only 30 settlements, he himself probably governed the remaining 30. In 1 Chronicles 2:21-24, which reflects a relationship between Judah and Manasseh, Jair was said to have 23 cities in Gilead when Geshur and Aram captured 60 towns from the tent settlements of Jair and Kenath and its dependencies. While the variant numbers present difficulties, the narrative itself may be the Chronicler’s way of indicating Judah’s sense of sovereignty over Gilead.<\/p>","summary_ro":"HAVOTH-JAIR*, HAVVOTH-JAIR* Series of settlements on the edge of Bashan across the Jordan captured by Jair, according to Numbers 32:41 (nlt mg). Because of their location, they fell into the allotment of the half-tribe of Manasseh. The number of these villages is given in Joshua 13:29-30 as 60, and they are probably included in the cities and towns of 1 Chronicles 2:22-23, although only 23 cities are specified as belonging to Jair. The kjv rendering as “Bashan-havoth-jair” (Dt 3:14) makes the...","summary_en":"HAVOTH-JAIR*, HAVVOTH-JAIR* Series of settlements on the edge of Bashan across the Jordan captured by Jair, according to Numbers 32:41 (nlt mg). Because of their location, they fell into the allotment of the half-tribe of Manasseh. The number of these villages is given in Joshua 13:29-30 as 60, and they are probably included in the cities and towns of 1 Chronicles 2:22-23, although only 23 cities are specified as belonging to Jair. The kjv rendering as “Bashan-havoth-jair” (Dt 3:14) makes the...","source":"Articles\/H.xml","external_url":null,"has_map":false,"has_picture":false},{"id":18340,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Jair","title_en":"Jair","content_ro":"<h3>JAIR<\/h3>\n<li>1. Descendant of Manasseh (Nm 32:41), who at the time of the Conquest took several villages in the Argob region of Bashan and Gilead and called them after his own name, Havvoth-jair, meaning “Towns of Jair” (Dt 3:14; cf. Jos 13:30; 1 Kgs 4:13; 1 Chr 2:23).<\/li>\n<p><em>See also<\/em> Havoth-jair, Havvoth-jair.<\/p>\n<li>2. One of the judges of Israel. He judged Israel 22 years. His being a Gileadite makes it probable that he was a descendant of #1 above (Jgs 10:3-5).<\/li>\n<li>3. Father of Elhanan, who killed Lahmi, Goliath’s brother (1 Chr 20:5). In 2 Samuel 21:19 he is called Jaare-oregim.<\/li>\n<li>4. Father of Mordecai (Est 2:5). Because of the time lapse from the capture of Jeconiah, king of Judah (597 <span>BC<\/span>), to the beginning of the reign of Xerxes, king of Persia (486 <span>BC<\/span>), Jair was either the one taken captive with Jeconiah or his father, Shimei, was, in which case Jair would have been born during the Captivity.<\/li>","content_en":"<h3>JAIR<\/h3>\n<li>1. Descendant of Manasseh (Nm 32:41), who at the time of the Conquest took several villages in the Argob region of Bashan and Gilead and called them after his own name, Havvoth-jair, meaning “Towns of Jair” (Dt 3:14; cf. Jos 13:30; 1 Kgs 4:13; 1 Chr 2:23).<\/li>\n<p><em>See also<\/em> Havoth-jair, Havvoth-jair.<\/p>\n<li>2. One of the judges of Israel. He judged Israel 22 years. His being a Gileadite makes it probable that he was a descendant of #1 above (Jgs 10:3-5).<\/li>\n<li>3. Father of Elhanan, who killed Lahmi, Goliath’s brother (1 Chr 20:5). In 2 Samuel 21:19 he is called Jaare-oregim.<\/li>\n<li>4. Father of Mordecai (Est 2:5). Because of the time lapse from the capture of Jeconiah, king of Judah (597 <span>BC<\/span>), to the beginning of the reign of Xerxes, king of Persia (486 <span>BC<\/span>), Jair was either the one taken captive with Jeconiah or his father, Shimei, was, in which case Jair would have been born during the Captivity.<\/li>","summary_ro":"JAIR 1. Descendant of Manasseh (Nm 32:41), who at the time of the Conquest took several villages in the Argob region of Bashan and Gilead and called them after his own name, Havvoth-jair, meaning “Towns of Jair” (Dt 3:14; cf. Jos 13:30; 1 Kgs 4:13; 1 Chr 2:23). See also Havoth-jair, Havvoth-jair. 2. One of the judges of Israel. He judged Israel 22 years. His being a Gileadite makes it probable that he was a descendant of #1 above (Jgs 10:3-5). 3. Father of Elhanan, who killed Lahmi, Goliath’s...","summary_en":"JAIR 1. Descendant of Manasseh (Nm 32:41), who at the time of the Conquest took several villages in the Argob region of Bashan and Gilead and called them after his own name, Havvoth-jair, meaning “Towns of Jair” (Dt 3:14; cf. Jos 13:30; 1 Kgs 4:13; 1 Chr 2:23). See also Havoth-jair, Havvoth-jair. 2. One of the judges of Israel. He judged Israel 22 years. His being a Gileadite makes it probable that he was a descendant of #1 above (Jgs 10:3-5). 3. Father of Elhanan, who killed Lahmi, Goliath’s...","source":"Articles\/J.xml","external_url":null,"has_map":false,"has_picture":false},{"id":23741,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Maacathite, Maachathi*, Maachathite*","title_en":"Maacathite, Maachathi*, Maachathite*","content_ro":"<h3>MAACATHITE, MAACHATHI*, MAACHATHITE*<\/h3>\n<p>People of Maacah who held the territory neighboring the Geshurites and the boundary of land granted to the half-tribe of Manasseh (Dt 3:14; Jos 12:5; 13:11). It was taken over by Jair, who with his companions were unable to dislodge the Maacathites and Geshurites living among them (Jos 13:13).<\/p>\n<p>From the Maacathites came Eliphelet, who joined David’s army of “mighty men” (2 Sm 23:34). The parallel passage in 1 Chronicles 11:36 calls him a Mekerathite.<\/p>\n<p>Their unfriendliness persisted throughout Israel’s history. When Jerusalem fell to Nebuchadnezzar, Jaazaniah, the son of a Maacathite, sought to join Ishmael the Ammonite against Gedaliah, whom Nebuchadnezzar had left to govern the city (2 Kgs 25:23; Jer 40:8).<\/p>\n<p><em>See also<\/em> Maacah, Maachah (Place).<\/p>","content_en":"<h3>MAACATHITE, MAACHATHI*, MAACHATHITE*<\/h3>\n<p>People of Maacah who held the territory neighboring the Geshurites and the boundary of land granted to the half-tribe of Manasseh (Dt 3:14; Jos 12:5; 13:11). It was taken over by Jair, who with his companions were unable to dislodge the Maacathites and Geshurites living among them (Jos 13:13).<\/p>\n<p>From the Maacathites came Eliphelet, who joined David’s army of “mighty men” (2 Sm 23:34). The parallel passage in 1 Chronicles 11:36 calls him a Mekerathite.<\/p>\n<p>Their unfriendliness persisted throughout Israel’s history. When Jerusalem fell to Nebuchadnezzar, Jaazaniah, the son of a Maacathite, sought to join Ishmael the Ammonite against Gedaliah, whom Nebuchadnezzar had left to govern the city (2 Kgs 25:23; Jer 40:8).<\/p>\n<p><em>See also<\/em> Maacah, Maachah (Place).<\/p>","summary_ro":"MAACATHITE, MAACHATHI*, MAACHATHITE* People of Maacah who held the territory neighboring the Geshurites and the boundary of land granted to the half-tribe of Manasseh (Dt 3:14; Jos 12:5; 13:11). It was taken over by Jair, who with his companions were unable to dislodge the Maacathites and Geshurites living among them (Jos 13:13). From the Maacathites came Eliphelet, who joined David’s army of “mighty men” (2 Sm 23:34). The parallel passage in 1 Chronicles 11:36 calls him a Mekerathite. Their ...","summary_en":"MAACATHITE, MAACHATHI*, MAACHATHITE* People of Maacah who held the territory neighboring the Geshurites and the boundary of land granted to the half-tribe of Manasseh (Dt 3:14; Jos 12:5; 13:11). It was taken over by Jair, who with his companions were unable to dislodge the Maacathites and Geshurites living among them (Jos 13:13). From the Maacathites came Eliphelet, who joined David’s army of “mighty men” (2 Sm 23:34). The parallel passage in 1 Chronicles 11:36 calls him a Mekerathite. Their ...","source":"Articles\/M.xml","external_url":null,"has_map":false,"has_picture":false},{"id":44894,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Deuteronomul 3:14","title_en":"Study Note: Deuteronomul 3:14","content_ro":"<p><strong>3:14<\/strong> <em>Jair<\/em> was a descendant of Manasseh from Makir and Gilead (1 Chr 2:22). • <em>Geshurites and Maacathites<\/em><em>,<\/em> kingdoms of Bashan, lay along the west side of the Golan Heights, east of the Sea of Galilee. • <em>The Towns of Jair<\/em> was the name given Argob (see Deut 3:4) after Jair brought it under Israelite control.<\/p>","content_en":"<p><strong>3:14<\/strong> <em>Jair<\/em> was a descendant of Manasseh from Makir and Gilead (1 Chr 2:22). • <em>Geshurites and Maacathites<\/em><em>,<\/em> kingdoms of Bashan, lay along the west side of the Golan Heights, east of the Sea of Galilee. • <em>The Towns of Jair<\/em> was the name given Argob (see Deut 3:4) after Jair brought it under Israelite control.<\/p>","summary_ro":"3:14 Jair was a descendant of Manasseh from Makir and Gilead (1 Chr 2:22). • Geshurites and Maacathites, kingdoms of Bashan, lay along the west side of the Golan Heights, east of the Sea of Galilee. • The Towns of Jair was the name given Argob (see Deut 3:4) after Jair brought it under Israelite control.","summary_en":"3:14 Jair was a descendant of Manasseh from Makir and Gilead (1 Chr 2:22). • Geshurites and Maacathites, kingdoms of Bashan, lay along the west side of the Golan Heights, east of the Sea of Galilee. • The Towns of Jair was the name given Argob (see Deut 3:4) after Jair brought it under Israelite control.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":72520,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Deuteronomul 3:14","title_en":"Study Note: Deuteronomul 3:14","content_ro":"<p><strong>3:14<\/strong> <em>Jair<\/em> was a descendant of Manasseh from Makir and Gilead (1 Chr 2:22). • <em>Geshurites and Maacathites<\/em><em>,<\/em> kingdoms of Bashan, lay along the west side of the Golan Heights, east of the Sea of Galilee. • <em>The Towns of Jair<\/em> was the name given Argob (see Deut 3:4) after Jair brought it under Israelite control.<\/p>","content_en":"<p><strong>3:14<\/strong> <em>Jair<\/em> was a descendant of Manasseh from Makir and Gilead (1 Chr 2:22). • <em>Geshurites and Maacathites<\/em><em>,<\/em> kingdoms of Bashan, lay along the west side of the Golan Heights, east of the Sea of Galilee. • <em>The Towns of Jair<\/em> was the name given Argob (see Deut 3:4) after Jair brought it under Israelite control.<\/p>","summary_ro":"3:14 Jair was a descendant of Manasseh from Makir and Gilead (1 Chr 2:22). • Geshurites and Maacathites, kingdoms of Bashan, lay along the west side of the Golan Heights, east of the Sea of Galilee. • The Towns of Jair was the name given Argob (see Deut 3:4) after Jair brought it under Israelite control.","summary_en":"3:14 Jair was a descendant of Manasseh from Makir and Gilead (1 Chr 2:22). • Geshurites and Maacathites, kingdoms of Bashan, lay along the west side of the Golan Heights, east of the Sea of Galilee. • The Towns of Jair was the name given Argob (see Deut 3:4) after Jair brought it under Israelite control.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":100146,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Deuteronomul 3:14","title_en":"Study Note: Deuteronomul 3:14","content_ro":"<p><strong>3:14<\/strong> <em>Jair<\/em> was a descendant of Manasseh from Makir and Gilead (1 Chr 2:22). • <em>Geshurites and Maacathites<\/em><em>,<\/em> kingdoms of Bashan, lay along the west side of the Golan Heights, east of the Sea of Galilee. • <em>The Towns of Jair<\/em> was the name given Argob (see Deut 3:4) after Jair brought it under Israelite control.<\/p>","content_en":"<p><strong>3:14<\/strong> <em>Jair<\/em> was a descendant of Manasseh from Makir and Gilead (1 Chr 2:22). • <em>Geshurites and Maacathites<\/em><em>,<\/em> kingdoms of Bashan, lay along the west side of the Golan Heights, east of the Sea of Galilee. • <em>The Towns of Jair<\/em> was the name given Argob (see Deut 3:4) after Jair brought it under Israelite control.<\/p>","summary_ro":"3:14 Jair was a descendant of Manasseh from Makir and Gilead (1 Chr 2:22). • Geshurites and Maacathites, kingdoms of Bashan, lay along the west side of the Golan Heights, east of the Sea of Galilee. • The Towns of Jair was the name given Argob (see Deut 3:4) after Jair brought it under Israelite control.","summary_en":"3:14 Jair was a descendant of Manasseh from Makir and Gilead (1 Chr 2:22). • Geshurites and Maacathites, kingdoms of Bashan, lay along the west side of the Golan Heights, east of the Sea of Galilee. • The Towns of Jair was the name given Argob (see Deut 3:4) after Jair brought it under Israelite control.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":127772,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Deuteronomul 3:14","title_en":"Study Note: Deuteronomul 3:14","content_ro":"<p><strong>3:14<\/strong> <em>Jair<\/em> was a descendant of Manasseh from Makir and Gilead (1 Chr 2:22). • <em>Geshurites and Maacathites<\/em><em>,<\/em> kingdoms of Bashan, lay along the west side of the Golan Heights, east of the Sea of Galilee. • <em>The Towns of Jair<\/em> was the name given Argob (see Deut 3:4) after Jair brought it under Israelite control.<\/p>","content_en":"<p><strong>3:14<\/strong> <em>Jair<\/em> was a descendant of Manasseh from Makir and Gilead (1 Chr 2:22). • <em>Geshurites and Maacathites<\/em><em>,<\/em> kingdoms of Bashan, lay along the west side of the Golan Heights, east of the Sea of Galilee. • <em>The Towns of Jair<\/em> was the name given Argob (see Deut 3:4) after Jair brought it under Israelite control.<\/p>","summary_ro":"3:14 Jair was a descendant of Manasseh from Makir and Gilead (1 Chr 2:22). • Geshurites and Maacathites, kingdoms of Bashan, lay along the west side of the Golan Heights, east of the Sea of Galilee. • The Towns of Jair was the name given Argob (see Deut 3:4) after Jair brought it under Israelite control.","summary_en":"3:14 Jair was a descendant of Manasseh from Makir and Gilead (1 Chr 2:22). • Geshurites and Maacathites, kingdoms of Bashan, lay along the west side of the Golan Heights, east of the Sea of Galilee. • The Towns of Jair was the name given Argob (see Deut 3:4) after Jair brought it under Israelite control.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"15":[{"id":23851,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Machir*","title_en":"Machir*","content_ro":"<h3>MACHIR*<\/h3>\n<li>1. Joseph’s grandson and the firstborn son of Manasseh through his Aramean concubine (Gn 50:23; 1 Chr 7:14). Machir was the father of Gilead and the founder of the Machirite family (Nm 26:29). His descendants dispossessed the Amorites living in the land of Gilead east of the Jordan during the days of Moses (Nm 32:39); later, they were assigned this land along with Bashan for an inheritance (Dt 3:15; Jos 17:1-3). In Judges 5:14, the whole tribe of Manasseh is called by this name.<\/li>\n<li>2. Ammiel’s son living at Lo-debar, a town east of the Jordan. Machir provided shelter for Mephibosheth (2 Sm 9:4-5) and later, with Shobi and Barzillai, took care of David’s domestic needs during his flight from Absalom (2 Sm 17:27).<\/li>","content_en":"<h3>MACHIR*<\/h3>\n<li>1. Joseph’s grandson and the firstborn son of Manasseh through his Aramean concubine (Gn 50:23; 1 Chr 7:14). Machir was the father of Gilead and the founder of the Machirite family (Nm 26:29). His descendants dispossessed the Amorites living in the land of Gilead east of the Jordan during the days of Moses (Nm 32:39); later, they were assigned this land along with Bashan for an inheritance (Dt 3:15; Jos 17:1-3). In Judges 5:14, the whole tribe of Manasseh is called by this name.<\/li>\n<li>2. Ammiel’s son living at Lo-debar, a town east of the Jordan. Machir provided shelter for Mephibosheth (2 Sm 9:4-5) and later, with Shobi and Barzillai, took care of David’s domestic needs during his flight from Absalom (2 Sm 17:27).<\/li>","summary_ro":"MACHIR* 1. Joseph’s grandson and the firstborn son of Manasseh through his Aramean concubine (Gn 50:23; 1 Chr 7:14). Machir was the father of Gilead and the founder of the Machirite family (Nm 26:29). His descendants dispossessed the Amorites living in the land of Gilead east of the Jordan during the days of Moses (Nm 32:39); later, they were assigned this land along with Bashan for an inheritance (Dt 3:15; Jos 17:1-3). In Judges 5:14, the whole tribe of Manasseh is called by this name. 2. Am...","summary_en":"MACHIR* 1. Joseph’s grandson and the firstborn son of Manasseh through his Aramean concubine (Gn 50:23; 1 Chr 7:14). Machir was the father of Gilead and the founder of the Machirite family (Nm 26:29). His descendants dispossessed the Amorites living in the land of Gilead east of the Jordan during the days of Moses (Nm 32:39); later, they were assigned this land along with Bashan for an inheritance (Dt 3:15; Jos 17:1-3). In Judges 5:14, the whole tribe of Manasseh is called by this name. 2. Am...","source":"Articles\/M.xml","external_url":null,"has_map":false,"has_picture":false},{"id":44895,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Deuteronomul 3:15","title_en":"Study Note: Deuteronomul 3:15","content_ro":"<p><strong>3:15<\/strong> <em>Makir<\/em> was a clan in the tribe of Manasseh (Num 26:29) to which Jair was related (1 Chr 2:21-23). The clan of Makir settled south of Bashan in the northern part of Gilead (see Deut 3:13).<\/p>","content_en":"<p><strong>3:15<\/strong> <em>Makir<\/em> was a clan in the tribe of Manasseh (Num 26:29) to which Jair was related (1 Chr 2:21-23). The clan of Makir settled south of Bashan in the northern part of Gilead (see Deut 3:13).<\/p>","summary_ro":"3:15 Makir was a clan in the tribe of Manasseh (Num 26:29) to which Jair was related (1 Chr 2:21-23). The clan of Makir settled south of Bashan in the northern part of Gilead (see Deut 3:13).","summary_en":"3:15 Makir was a clan in the tribe of Manasseh (Num 26:29) to which Jair was related (1 Chr 2:21-23). The clan of Makir settled south of Bashan in the northern part of Gilead (see Deut 3:13).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":72521,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Deuteronomul 3:15","title_en":"Study Note: Deuteronomul 3:15","content_ro":"<p><strong>3:15<\/strong> <em>Makir<\/em> was a clan in the tribe of Manasseh (Num 26:29) to which Jair was related (1 Chr 2:21-23). The clan of Makir settled south of Bashan in the northern part of Gilead (see Deut 3:13).<\/p>","content_en":"<p><strong>3:15<\/strong> <em>Makir<\/em> was a clan in the tribe of Manasseh (Num 26:29) to which Jair was related (1 Chr 2:21-23). The clan of Makir settled south of Bashan in the northern part of Gilead (see Deut 3:13).<\/p>","summary_ro":"3:15 Makir was a clan in the tribe of Manasseh (Num 26:29) to which Jair was related (1 Chr 2:21-23). The clan of Makir settled south of Bashan in the northern part of Gilead (see Deut 3:13).","summary_en":"3:15 Makir was a clan in the tribe of Manasseh (Num 26:29) to which Jair was related (1 Chr 2:21-23). The clan of Makir settled south of Bashan in the northern part of Gilead (see Deut 3:13).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":100147,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Deuteronomul 3:15","title_en":"Study Note: Deuteronomul 3:15","content_ro":"<p><strong>3:15<\/strong> <em>Makir<\/em> was a clan in the tribe of Manasseh (Num 26:29) to which Jair was related (1 Chr 2:21-23). The clan of Makir settled south of Bashan in the northern part of Gilead (see Deut 3:13).<\/p>","content_en":"<p><strong>3:15<\/strong> <em>Makir<\/em> was a clan in the tribe of Manasseh (Num 26:29) to which Jair was related (1 Chr 2:21-23). The clan of Makir settled south of Bashan in the northern part of Gilead (see Deut 3:13).<\/p>","summary_ro":"3:15 Makir was a clan in the tribe of Manasseh (Num 26:29) to which Jair was related (1 Chr 2:21-23). The clan of Makir settled south of Bashan in the northern part of Gilead (see Deut 3:13).","summary_en":"3:15 Makir was a clan in the tribe of Manasseh (Num 26:29) to which Jair was related (1 Chr 2:21-23). The clan of Makir settled south of Bashan in the northern part of Gilead (see Deut 3:13).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":127773,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Deuteronomul 3:15","title_en":"Study Note: Deuteronomul 3:15","content_ro":"<p><strong>3:15<\/strong> <em>Makir<\/em> was a clan in the tribe of Manasseh (Num 26:29) to which Jair was related (1 Chr 2:21-23). The clan of Makir settled south of Bashan in the northern part of Gilead (see Deut 3:13).<\/p>","content_en":"<p><strong>3:15<\/strong> <em>Makir<\/em> was a clan in the tribe of Manasseh (Num 26:29) to which Jair was related (1 Chr 2:21-23). The clan of Makir settled south of Bashan in the northern part of Gilead (see Deut 3:13).<\/p>","summary_ro":"3:15 Makir was a clan in the tribe of Manasseh (Num 26:29) to which Jair was related (1 Chr 2:21-23). The clan of Makir settled south of Bashan in the northern part of Gilead (see Deut 3:13).","summary_en":"3:15 Makir was a clan in the tribe of Manasseh (Num 26:29) to which Jair was related (1 Chr 2:21-23). The clan of Makir settled south of Bashan in the northern part of Gilead (see Deut 3:13).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"16":[{"id":1350,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Ammonites Ammon","title_en":"Ammonites Ammon","content_ro":"<h3>AMMON, AMMONITES<\/h3>\n<p>A Semitic people who occupied a fertile area northeast of Moab in Transjordan between the Arnon and Jabbok Rivers and extending eastward to the Syrian Desert. The chief city was Rabbah (Rabbath-ammon), modern Amman, capital of Jordan.<\/p>\n<p>The Ammonites traced their ancestry to the younger daughter of Lot (Gn 19:38). Their name in Hebrew originally meant “son of my paternal clan,” preserving the remembrance of an actual clan and personal name, and suggesting a kinship between the Ammonites and Israelites. The name occurred frequently in the ancient Near East from the middle of the second millennium on. One form was found in Assyrian inscriptions; other forms are seen in Ugaritic texts of the 15th century <span>BC<\/span>, in the Mari texts, in the Amarna tablets, and in the Alalakh tablets.<\/p>\n<p>The Ammonites originated in the southern Transjordan region about the beginning of the second millennium <span>BC<\/span>. Though these people were of mixed ancestry, the languages they spoke were closely related to Hebrew. Ammonite was written in the old Canaanite-Phoenician script, which could probably be read and understood by Israelites. Ammonites intermarried with Hebrews (1 Kgs 14:21, 31; 2 Chr 12:13), and their personal names reflected early Arabic influences.<\/p>\n<p>In language, ethnic background, and physical characteristics the Ammonites were difficult to distinguish from Amorites and were probably closely related. Both may have entered the land at about the same time, for when Joshua led the Israelites into Canaan, both the Ammonite kingdom and the Amorite kingdom of Heshbon were already well established.<\/p>\n<p>The OT states that the territory of Ammon was once occupied by a race of giants called Rephaim or Zamzummim, about whom almost nothing is known (Dt 2:20-21; “Zuzim,” Gn 14:5). The Genesis Apocryphon found among the Dead Sea Scrolls mentions them as one of the people defeated by the alliance of four kings (Gn 14:1, 5). The expedition of Chedorlaomer, king of Elam (Gn 14), broke the power of those giants and probably made the occupation of the land by Esau, Ammon, and Moab much easier. King Og was “of the remnant of the Rephaim” known to the Ammonites (Dt 3:11). His bed was evidently an object of veneration because of its unusual size.<\/p>\n<p>When the Israelites arrived at Kadesh, they encountered the well-organized kingdom of Edom but were refused permission to pass through Edomite territory (Nm 20:14-21). They journeyed northward to Ammonite country, which was then occupied by the Amorite king Sihon. He also refused them permission to pass through his land, but the Israelites defeated him in battle and occupied his country (Nm 21:21-24). They were instructed by God through Moses not to try to occupy Ammonite territory, as it had already been given to the descendants of Lot (Dt 2:19, 37).<\/p>\n<p>Continuing northward, the Israelites defeated King Og of Bashan (Dt 3:1-11), then went down to the Jordan Valley, where they camped on the plains of Moab. There Balak, king of Moab, hired a soothsayer, Balaam, to pronounce a curse on the Israelites, but Balaam pronounced a blessing each time instead (Nm 22–24). For supporting the Moabites in their actions, the Ammonites were excluded from the congregation of the Lord to the tenth generation (Dt 23:3; Neh 13:1-2).<\/p>\n<p>The Israelite tribes of Gad and Reuben and the half-tribe of Manasseh were attracted to the fertile Transjordan region that had belonged to the Amorites and Bashan and decided to settle there on the Ammonite frontier (Nm 32; Dt 3:16; Jos 13:8-32). Subsequently they built an altar at the Jordan River, which the other tribes at first interpreted as an act of rebellion in that they appeared to be establishing a rival place of worship (Jos 22:10-34).<\/p>\n<p>Before the Israelite conquest of Canaan, the Ammonites evidently had not attained the same level of political organization and settled life as the neighboring Moabites and Edomites. Even as late as the seventh century <span>BC<\/span> the nation was essentially nomadic. Shortly after Israel settled in Canaan, the Ammonites allied with the Moabites and Amalekites when King Eglon of Moab tried to regain former Moabite territory at the north end of the Dead Sea (Jgs 3:12-13).<\/p>\n<p>By the end of the 12th century <span>BC<\/span> the Israelites, then securely established in the land of Canaan, angered God by their worship of the deities of the Syrians, Sidonians, Moabites, Ammonites, and Philistines (Jgs 10:6). The Ammonites, in their first recorded political expansion, launched an attack against Israel and were able to establish themselves in Gilead (Jgs 10:7-8). They then crossed the Jordan and attacked the tribes of Judah, Benjamin, and Ephraim (Jgs 10:9). In desperation the elders of Gilead turned for help to Jephthah, a social outcast but an able military leader (Jgs 11:1-11). He defeated the Ammonites so decisively that it was unnecessary for him to wage further campaigns against Ammonite settlements west of the Jordan (Jgs 11:12-33).<\/p>\n<p>Near the end of the 11th century an Ammonite king named Nahash came to power, determined to reestablish Ammonite dominion over Israelite settlements in Transjordan. He launched an aggressive military campaign around 1020 <span>BC<\/span> that took him as far north as Jabesh-gilead. The inhabitants of the town were willing to surrender to him but delayed their surrender to appeal for help from Saul, the recently consecrated Israelite king. Saul quickly organized an army and decisively defeated the Ammonites (1 Sm 11:1-11). The victory ensured freedom from Ammonite domination in the Jordan Valley for several centuries, although later in his reign Saul was forced to fight further battles with the enemies of Israel, including Ammonites (1 Sm 14:47-48).<\/p>\n<p>When David became king, he took silver and gold from the Ammonites, Philistines, and Amalekites, either as spoils or as tribute (2 Sm 8:11-12; 1 Chr 18:11). Soon thereafter, David sent Joab at the head of a strong army to devastate the Ammonite countryside and besiege the capital city of Rabbah (2 Sm 11:1; 1 Chr 20:2). The siege lasted many months, but Joab weakened the city and David then completed its capture (2 Sm 12:26-29). In a ceremony of capitulation the Ammonite king’s massive golden crown was placed on David’s head (2 Sm 12:30; 1 Chr 20:1). The conquered city was plundered, and its inhabitants were enslaved. Other Ammonite cities were taken, and the nation was added to the growing number of vassal states of Israel (2 Sm 12:31; 1 Chr 20:3). David appointed a governor over the Ammonites from the Ammonite royal family. Shobi, another son of Nahash (and therefore Hanun’s brother), became ruler of the Ammonites and aided David during his flight from Absalom’s rebellion (2 Sm 17:27). One of David’s best warriors was an Ammonite (2 Sm 23:37).<\/p>\n<p>Ammonite relations with Israel remained generally peaceful during the reign of Solomon, David’s successor, with the Ammonites undoubtedly sharing in the prosperity and wealth of that period. After the death of Solomon, the kingdom split apart under Rehoboam and was further weakened by a campaign of Shishak, king of Egypt, that swept through Palestine and also through Ammonite territory. Taking advantage of the situation, the Ammonites declared their independence from Israel and Judah. The Ammonites joined the Moabites and Meunites to make war against King Jehoshaphat of Judah (reigning 871–848 <span>BC<\/span>). In fear, Jehoshaphat sought help from God in prayer (2 Chr 20:1-12). The Ammonites and their allies began fighting among themselves and destroyed each other, leaving behind great spoils for Jehoshaphat and his people—which took three days to be carried away (2 Chr 20:22-25). Eventually the Ammonites recovered, so that by the end of the seventh century <span>BC<\/span>, Ammon had again become completely independent and was the dominant state of south Transjordan. Ammonite independence was short, however, for in 599 <span>BC<\/span>, according to the Babylonian Chronicle, Babylonian king Nebuchadnezzar led his troops into Syria and began raiding southern Palestine. In 593 <span>BC<\/span>, the Ammonites met in Jerusalem with King Zedekiah of Judah and representatives from Edom, Moab, Tyre, and Sidon in a conspiracy to rebel against Babylon (Jer 27:1-3). The prophet Jeremiah warned them that God would cause their plan to fail (Jer 27:4-22). Nebuchadnezzar sent an army to crush the rebellion and attacked Jerusalem, which he destroyed after a lengthy and bitter siege (586 <span>BC<\/span>), deporting many Jews to Babylonia. Ammon was not immediately invaded, however, and many Judeans sought refuge there (Jer 40:11), including a man named Ishmael (Jer 40:13-16). Ishmael plotted with Baalis, king of Ammon, to assassinate Gedaliah, whom Nebuchadnezzar had appointed governor over Judea, now reduced to a province of Babylonia. After carrying out the assassination, Ishmael escaped to Ammon (Jer 41:1-15). Nebuchadnezzar then sent troops that sacked Rabbah and took captive many of the Ammonites. Though the city was not destroyed, the destruction of the countryside was thorough. In the third century <span>BC<\/span>, Arab invaders poured in and destroyed the remaining organized political structure, thus marking the end of Ammon as a semi-independent state.<\/p>","content_en":"<h3>AMMON, AMMONITES<\/h3>\n<p>A Semitic people who occupied a fertile area northeast of Moab in Transjordan between the Arnon and Jabbok Rivers and extending eastward to the Syrian Desert. The chief city was Rabbah (Rabbath-ammon), modern Amman, capital of Jordan.<\/p>\n<p>The Ammonites traced their ancestry to the younger daughter of Lot (Gn 19:38). Their name in Hebrew originally meant “son of my paternal clan,” preserving the remembrance of an actual clan and personal name, and suggesting a kinship between the Ammonites and Israelites. The name occurred frequently in the ancient Near East from the middle of the second millennium on. One form was found in Assyrian inscriptions; other forms are seen in Ugaritic texts of the 15th century <span>BC<\/span>, in the Mari texts, in the Amarna tablets, and in the Alalakh tablets.<\/p>\n<p>The Ammonites originated in the southern Transjordan region about the beginning of the second millennium <span>BC<\/span>. Though these people were of mixed ancestry, the languages they spoke were closely related to Hebrew. Ammonite was written in the old Canaanite-Phoenician script, which could probably be read and understood by Israelites. Ammonites intermarried with Hebrews (1 Kgs 14:21, 31; 2 Chr 12:13), and their personal names reflected early Arabic influences.<\/p>\n<p>In language, ethnic background, and physical characteristics the Ammonites were difficult to distinguish from Amorites and were probably closely related. Both may have entered the land at about the same time, for when Joshua led the Israelites into Canaan, both the Ammonite kingdom and the Amorite kingdom of Heshbon were already well established.<\/p>\n<p>The OT states that the territory of Ammon was once occupied by a race of giants called Rephaim or Zamzummim, about whom almost nothing is known (Dt 2:20-21; “Zuzim,” Gn 14:5). The Genesis Apocryphon found among the Dead Sea Scrolls mentions them as one of the people defeated by the alliance of four kings (Gn 14:1, 5). The expedition of Chedorlaomer, king of Elam (Gn 14), broke the power of those giants and probably made the occupation of the land by Esau, Ammon, and Moab much easier. King Og was “of the remnant of the Rephaim” known to the Ammonites (Dt 3:11). His bed was evidently an object of veneration because of its unusual size.<\/p>\n<p>When the Israelites arrived at Kadesh, they encountered the well-organized kingdom of Edom but were refused permission to pass through Edomite territory (Nm 20:14-21). They journeyed northward to Ammonite country, which was then occupied by the Amorite king Sihon. He also refused them permission to pass through his land, but the Israelites defeated him in battle and occupied his country (Nm 21:21-24). They were instructed by God through Moses not to try to occupy Ammonite territory, as it had already been given to the descendants of Lot (Dt 2:19, 37).<\/p>\n<p>Continuing northward, the Israelites defeated King Og of Bashan (Dt 3:1-11), then went down to the Jordan Valley, where they camped on the plains of Moab. There Balak, king of Moab, hired a soothsayer, Balaam, to pronounce a curse on the Israelites, but Balaam pronounced a blessing each time instead (Nm 22–24). For supporting the Moabites in their actions, the Ammonites were excluded from the congregation of the Lord to the tenth generation (Dt 23:3; Neh 13:1-2).<\/p>\n<p>The Israelite tribes of Gad and Reuben and the half-tribe of Manasseh were attracted to the fertile Transjordan region that had belonged to the Amorites and Bashan and decided to settle there on the Ammonite frontier (Nm 32; Dt 3:16; Jos 13:8-32). Subsequently they built an altar at the Jordan River, which the other tribes at first interpreted as an act of rebellion in that they appeared to be establishing a rival place of worship (Jos 22:10-34).<\/p>\n<p>Before the Israelite conquest of Canaan, the Ammonites evidently had not attained the same level of political organization and settled life as the neighboring Moabites and Edomites. Even as late as the seventh century <span>BC<\/span> the nation was essentially nomadic. Shortly after Israel settled in Canaan, the Ammonites allied with the Moabites and Amalekites when King Eglon of Moab tried to regain former Moabite territory at the north end of the Dead Sea (Jgs 3:12-13).<\/p>\n<p>By the end of the 12th century <span>BC<\/span> the Israelites, then securely established in the land of Canaan, angered God by their worship of the deities of the Syrians, Sidonians, Moabites, Ammonites, and Philistines (Jgs 10:6). The Ammonites, in their first recorded political expansion, launched an attack against Israel and were able to establish themselves in Gilead (Jgs 10:7-8). They then crossed the Jordan and attacked the tribes of Judah, Benjamin, and Ephraim (Jgs 10:9). In desperation the elders of Gilead turned for help to Jephthah, a social outcast but an able military leader (Jgs 11:1-11). He defeated the Ammonites so decisively that it was unnecessary for him to wage further campaigns against Ammonite settlements west of the Jordan (Jgs 11:12-33).<\/p>\n<p>Near the end of the 11th century an Ammonite king named Nahash came to power, determined to reestablish Ammonite dominion over Israelite settlements in Transjordan. He launched an aggressive military campaign around 1020 <span>BC<\/span> that took him as far north as Jabesh-gilead. The inhabitants of the town were willing to surrender to him but delayed their surrender to appeal for help from Saul, the recently consecrated Israelite king. Saul quickly organized an army and decisively defeated the Ammonites (1 Sm 11:1-11). The victory ensured freedom from Ammonite domination in the Jordan Valley for several centuries, although later in his reign Saul was forced to fight further battles with the enemies of Israel, including Ammonites (1 Sm 14:47-48).<\/p>\n<p>When David became king, he took silver and gold from the Ammonites, Philistines, and Amalekites, either as spoils or as tribute (2 Sm 8:11-12; 1 Chr 18:11). Soon thereafter, David sent Joab at the head of a strong army to devastate the Ammonite countryside and besiege the capital city of Rabbah (2 Sm 11:1; 1 Chr 20:2). The siege lasted many months, but Joab weakened the city and David then completed its capture (2 Sm 12:26-29). In a ceremony of capitulation the Ammonite king’s massive golden crown was placed on David’s head (2 Sm 12:30; 1 Chr 20:1). The conquered city was plundered, and its inhabitants were enslaved. Other Ammonite cities were taken, and the nation was added to the growing number of vassal states of Israel (2 Sm 12:31; 1 Chr 20:3). David appointed a governor over the Ammonites from the Ammonite royal family. Shobi, another son of Nahash (and therefore Hanun’s brother), became ruler of the Ammonites and aided David during his flight from Absalom’s rebellion (2 Sm 17:27). One of David’s best warriors was an Ammonite (2 Sm 23:37).<\/p>\n<p>Ammonite relations with Israel remained generally peaceful during the reign of Solomon, David’s successor, with the Ammonites undoubtedly sharing in the prosperity and wealth of that period. After the death of Solomon, the kingdom split apart under Rehoboam and was further weakened by a campaign of Shishak, king of Egypt, that swept through Palestine and also through Ammonite territory. Taking advantage of the situation, the Ammonites declared their independence from Israel and Judah. The Ammonites joined the Moabites and Meunites to make war against King Jehoshaphat of Judah (reigning 871–848 <span>BC<\/span>). In fear, Jehoshaphat sought help from God in prayer (2 Chr 20:1-12). The Ammonites and their allies began fighting among themselves and destroyed each other, leaving behind great spoils for Jehoshaphat and his people—which took three days to be carried away (2 Chr 20:22-25). Eventually the Ammonites recovered, so that by the end of the seventh century <span>BC<\/span>, Ammon had again become completely independent and was the dominant state of south Transjordan. Ammonite independence was short, however, for in 599 <span>BC<\/span>, according to the Babylonian Chronicle, Babylonian king Nebuchadnezzar led his troops into Syria and began raiding southern Palestine. In 593 <span>BC<\/span>, the Ammonites met in Jerusalem with King Zedekiah of Judah and representatives from Edom, Moab, Tyre, and Sidon in a conspiracy to rebel against Babylon (Jer 27:1-3). The prophet Jeremiah warned them that God would cause their plan to fail (Jer 27:4-22). Nebuchadnezzar sent an army to crush the rebellion and attacked Jerusalem, which he destroyed after a lengthy and bitter siege (586 <span>BC<\/span>), deporting many Jews to Babylonia. Ammon was not immediately invaded, however, and many Judeans sought refuge there (Jer 40:11), including a man named Ishmael (Jer 40:13-16). Ishmael plotted with Baalis, king of Ammon, to assassinate Gedaliah, whom Nebuchadnezzar had appointed governor over Judea, now reduced to a province of Babylonia. After carrying out the assassination, Ishmael escaped to Ammon (Jer 41:1-15). Nebuchadnezzar then sent troops that sacked Rabbah and took captive many of the Ammonites. Though the city was not destroyed, the destruction of the countryside was thorough. In the third century <span>BC<\/span>, Arab invaders poured in and destroyed the remaining organized political structure, thus marking the end of Ammon as a semi-independent state.<\/p>","summary_ro":"AMMON, AMMONITES A Semitic people who occupied a fertile area northeast of Moab in Transjordan between the Arnon and Jabbok Rivers and extending eastward to the Syrian Desert. The chief city was Rabbah (Rabbath-ammon), modern Amman, capital of Jordan. The Ammonites traced their ancestry to the younger daughter of Lot (Gn 19:38). Their name in Hebrew originally meant “son of my paternal clan,” preserving the remembrance of an actual clan and personal name, and suggesting a kinship between the ...","summary_en":"AMMON, AMMONITES A Semitic people who occupied a fertile area northeast of Moab in Transjordan between the Arnon and Jabbok Rivers and extending eastward to the Syrian Desert. The chief city was Rabbah (Rabbath-ammon), modern Amman, capital of Jordan. The Ammonites traced their ancestry to the younger daughter of Lot (Gn 19:38). Their name in Hebrew originally meant “son of my paternal clan,” preserving the remembrance of an actual clan and personal name, and suggesting a kinship between the ...","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false}],"17":[{"id":2448,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Arabah","title_en":"Arabah","content_ro":"<h3>ARABAH<\/h3>\n<p>Great valley dividing eastern and western Palestine. The Arabah extends south from the Sea of Galilee through the Jordan River valley to the Dead Sea and the Gulf of Aqaba. Commonly known as the Rift Valley, the Arabah is about 6 miles (10 kilometers) wide and 200 miles (322 kilometers) long. The Dead Sea, located in the Arabah, is the lowest point on the earth’s inland surface, 1,275 feet (388.5 meters) below sea level.<\/p>\n<p>In general the Hebrew <span class=\"hebrew\" lang=\"he\">arabah<\/span> means a wasteland or barren district. North of the Dead Sea to the Sea of Galilee, the valley is referred to by the Arabs as the Ghor (“depression”) and south of the Dead Sea as the Arabah.<\/p>\n<p>In the OT the name Arabah is sometimes applied to the entire length of the valley, though at times the southern portion is alluded to (Dt 1:1; 2:8), and elsewhere the northeast portion is indicated (Dt 3:17; 4:49; Jos 11:2). It could refer to the portion east of the Jordan River (Dt 4:49) or to the part west of the river (Jos 11:16) or to the Jordan River valley (2 Sm 4:7). In the Hebrew OT, the plural of Arabah <em>(<\/em><span class=\"hebrew\" lang=\"he\">Arboth<\/span><em>)<\/em> is found 17 times, and its meaning is “plains”—referring to the portion of the Arabah near Jericho or Moab. The Dead Sea is sometimes referred to as the Sea of the Arabah or Sea of the Plain (2 Kgs 14:25). For the most part the section of the Arabah north of the Dead Sea was, and is today, fertile and productive.<\/p>\n<p>It was from the Arabah that Joshua led the campaign to conquer Jericho. Abner fled to the northern Arabah after being defeated at Gibeon (2 Sm 2:29). The murderers of Ishbosheth crossed the area to bring his head to David at Hebron (2 Sm 4:7), and Zedekiah was fleeing to the area when he was captured by the Babylonians (2 Kgs 25:4; Jer 39:4).<\/p>\n<p>The southern Arabah was the scene of Israel’s wanderings before entering the Promised Land. Farther north, the Arabah was the site of the final acts of Moses (Nm 32–36), who died and was buried in the Arabah (Dt 1:1) in the plains of Moab east of the Dead Sea (Dt 34:1-6).<\/p>\n<p>South of the Dead Sea there were deposits of iron and copper, and Deuteronomy 8:9 may allude to this general area when it speaks of “a land whose stones are iron, and out of whose hills you can dig copper.” The land here is generally barren, though in ancient times careful use of irrigation made agriculture possible to a limited extent. Several important trade routes have passed through this area. The Arabah around the Dead Sea, prior to the destruction of Sodom and Gomorrah, was once an especially fertile area, “like the garden of the <span>Lord<\/span>” (Gn 13:10).<\/p>\n<p>The rejuvenation of this area is one of the subjects of prophetic promise. Ezekiel speaks of a great river that will spring from the temple and go down into the Arabah, making the waters of the sea fresh and creating a healthy environment for fish and other living creatures (Ez 47:1-12; Jl 3:18; Zec 14:8). <em>See<\/em> Palestine.<\/p>","content_en":"<h3>ARABAH<\/h3>\n<p>Great valley dividing eastern and western Palestine. The Arabah extends south from the Sea of Galilee through the Jordan River valley to the Dead Sea and the Gulf of Aqaba. Commonly known as the Rift Valley, the Arabah is about 6 miles (10 kilometers) wide and 200 miles (322 kilometers) long. The Dead Sea, located in the Arabah, is the lowest point on the earth’s inland surface, 1,275 feet (388.5 meters) below sea level.<\/p>\n<p>In general the Hebrew <span class=\"hebrew\" lang=\"he\">arabah<\/span> means a wasteland or barren district. North of the Dead Sea to the Sea of Galilee, the valley is referred to by the Arabs as the Ghor (“depression”) and south of the Dead Sea as the Arabah.<\/p>\n<p>In the OT the name Arabah is sometimes applied to the entire length of the valley, though at times the southern portion is alluded to (Dt 1:1; 2:8), and elsewhere the northeast portion is indicated (Dt 3:17; 4:49; Jos 11:2). It could refer to the portion east of the Jordan River (Dt 4:49) or to the part west of the river (Jos 11:16) or to the Jordan River valley (2 Sm 4:7). In the Hebrew OT, the plural of Arabah <em>(<\/em><span class=\"hebrew\" lang=\"he\">Arboth<\/span><em>)<\/em> is found 17 times, and its meaning is “plains”—referring to the portion of the Arabah near Jericho or Moab. The Dead Sea is sometimes referred to as the Sea of the Arabah or Sea of the Plain (2 Kgs 14:25). For the most part the section of the Arabah north of the Dead Sea was, and is today, fertile and productive.<\/p>\n<p>It was from the Arabah that Joshua led the campaign to conquer Jericho. Abner fled to the northern Arabah after being defeated at Gibeon (2 Sm 2:29). The murderers of Ishbosheth crossed the area to bring his head to David at Hebron (2 Sm 4:7), and Zedekiah was fleeing to the area when he was captured by the Babylonians (2 Kgs 25:4; Jer 39:4).<\/p>\n<p>The southern Arabah was the scene of Israel’s wanderings before entering the Promised Land. Farther north, the Arabah was the site of the final acts of Moses (Nm 32–36), who died and was buried in the Arabah (Dt 1:1) in the plains of Moab east of the Dead Sea (Dt 34:1-6).<\/p>\n<p>South of the Dead Sea there were deposits of iron and copper, and Deuteronomy 8:9 may allude to this general area when it speaks of “a land whose stones are iron, and out of whose hills you can dig copper.” The land here is generally barren, though in ancient times careful use of irrigation made agriculture possible to a limited extent. Several important trade routes have passed through this area. The Arabah around the Dead Sea, prior to the destruction of Sodom and Gomorrah, was once an especially fertile area, “like the garden of the <span>Lord<\/span>” (Gn 13:10).<\/p>\n<p>The rejuvenation of this area is one of the subjects of prophetic promise. Ezekiel speaks of a great river that will spring from the temple and go down into the Arabah, making the waters of the sea fresh and creating a healthy environment for fish and other living creatures (Ez 47:1-12; Jl 3:18; Zec 14:8). <em>See<\/em> Palestine.<\/p>","summary_ro":"ARABAH Great valley dividing eastern and western Palestine. The Arabah extends south from the Sea of Galilee through the Jordan River valley to the Dead Sea and the Gulf of Aqaba. Commonly known as the Rift Valley, the Arabah is about 6 miles (10 kilometers) wide and 200 miles (322 kilometers) long. The Dead Sea, located in the Arabah, is the lowest point on the earth’s inland surface, 1,275 feet (388.5 meters) below sea level. In general the Hebrew arabah means a wasteland or barren district...","summary_en":"ARABAH Great valley dividing eastern and western Palestine. The Arabah extends south from the Sea of Galilee through the Jordan River valley to the Dead Sea and the Gulf of Aqaba. Commonly known as the Rift Valley, the Arabah is about 6 miles (10 kilometers) wide and 200 miles (322 kilometers) long. The Dead Sea, located in the Arabah, is the lowest point on the earth’s inland surface, 1,275 feet (388.5 meters) below sea level. In general the Hebrew arabah means a wasteland or barren district...","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false},{"id":2465,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Sea of the Arabah*","title_en":"Sea of the Arabah*","content_ro":"<h3>ARABAH*, S<span>ea of the<\/span><\/h3>\n<p>Alternate name for the Dead Sea, since that body of water lies within the area of the land of Israel called Arabah (Dt 3:17; 4:49; Jos 3:16; 12:3; 2 Kgs 14:25). <em>See<\/em> Dead Sea.<\/p>","content_en":"<h3>ARABAH*, S<span>ea of the<\/span><\/h3>\n<p>Alternate name for the Dead Sea, since that body of water lies within the area of the land of Israel called Arabah (Dt 3:17; 4:49; Jos 3:16; 12:3; 2 Kgs 14:25). <em>See<\/em> Dead Sea.<\/p>","summary_ro":"ARABAH*, Sea of the Alternate name for the Dead Sea, since that body of water lies within the area of the land of Israel called Arabah (Dt 3:17; 4:49; Jos 3:16; 12:3; 2 Kgs 14:25). See Dead Sea.","summary_en":"ARABAH*, Sea of the Alternate name for the Dead Sea, since that body of water lies within the area of the land of Israel called Arabah (Dt 3:17; 4:49; Jos 3:16; 12:3; 2 Kgs 14:25). See Dead Sea.","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false},{"id":2926,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Ashdoth-Pisgah*","title_en":"Ashdoth-Pisgah*","content_ro":"<h3>ASHDOTH-PISGAH*<\/h3>\n<p>KJV form of “slopes of Pisgah” (Dt 3:17; Jos 12:3; 13:20), referring to the slopes of Mt Pisgah. <em>See<\/em> Pisgah, Mount.<\/p>","content_en":"<h3>ASHDOTH-PISGAH*<\/h3>\n<p>KJV form of “slopes of Pisgah” (Dt 3:17; Jos 12:3; 13:20), referring to the slopes of Mt Pisgah. <em>See<\/em> Pisgah, Mount.<\/p>","summary_ro":"ASHDOTH-PISGAH* KJV form of “slopes of Pisgah” (Dt 3:17; Jos 12:3; 13:20), referring to the slopes of Mt Pisgah. See Pisgah, Mount.","summary_en":"ASHDOTH-PISGAH* KJV form of “slopes of Pisgah” (Dt 3:17; Jos 12:3; 13:20), referring to the slopes of Mt Pisgah. See Pisgah, Mount.","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false},{"id":5753,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Brook of the Arabah*","title_en":"Brook of the Arabah*","content_ro":"<h3>BROOK OF THE ARABAH*<\/h3>\n<p>Unidentifiable brook presumably draining into the Arabah (Am 6:14). The Arabah is part of the desert rift extending from the Sea of Galilee to East Africa. A wadi (streambed) named Arabah is south of the Salt (Dead) Sea, but in the Bible, Arabah (“desert” or “wilderness”) designates portions of the Jordan Valley (Dt 4:48-49; Jos 8:14; 2 Kgs 25:4) as well as the Salt Sea (Dt 3:17). In the Wadi Arabah several springs and occasionally rain-fed streams drain into the Salt Sea.<\/p>\n<p><em>See also<\/em> Arabah.<\/p>","content_en":"<h3>BROOK OF THE ARABAH*<\/h3>\n<p>Unidentifiable brook presumably draining into the Arabah (Am 6:14). The Arabah is part of the desert rift extending from the Sea of Galilee to East Africa. A wadi (streambed) named Arabah is south of the Salt (Dead) Sea, but in the Bible, Arabah (“desert” or “wilderness”) designates portions of the Jordan Valley (Dt 4:48-49; Jos 8:14; 2 Kgs 25:4) as well as the Salt Sea (Dt 3:17). In the Wadi Arabah several springs and occasionally rain-fed streams drain into the Salt Sea.<\/p>\n<p><em>See also<\/em> Arabah.<\/p>","summary_ro":"BROOK OF THE ARABAH* Unidentifiable brook presumably draining into the Arabah (Am 6:14). The Arabah is part of the desert rift extending from the Sea of Galilee to East Africa. A wadi (streambed) named Arabah is south of the Salt (Dead) Sea, but in the Bible, Arabah (“desert” or “wilderness”) designates portions of the Jordan Valley (Dt 4:48-49; Jos 8:14; 2 Kgs 25:4) as well as the Salt Sea (Dt 3:17). In the Wadi Arabah several springs and occasionally rain-fed streams drain into the Salt Sea...","summary_en":"BROOK OF THE ARABAH* Unidentifiable brook presumably draining into the Arabah (Am 6:14). The Arabah is part of the desert rift extending from the Sea of Galilee to East Africa. A wadi (streambed) named Arabah is south of the Salt (Dead) Sea, but in the Bible, Arabah (“desert” or “wilderness”) designates portions of the Jordan Valley (Dt 4:48-49; Jos 8:14; 2 Kgs 25:4) as well as the Salt Sea (Dt 3:17). In the Wadi Arabah several springs and occasionally rain-fed streams drain into the Salt Sea...","source":"Articles\/B.xml","external_url":null,"has_map":false,"has_picture":false},{"id":9010,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Dead Sea","title_en":"Dead Sea","content_ro":"<h3>DEAD SEA<\/h3>\n<p>A large saltwater lake into which the river Jordan empties. Since the Greek era, Western civilization has referred to this mysterious body of water as the “Dead Sea.” However, the frequent OT term for this sea is the “Salt Sea” (Gn 14:3; Nm 34:3, 12; Dt 3:17; Jos 3:16; 12:3; 15:2, 5; 18:19), the name deriving from that most important and valuable commodity traded in antiquity. It is also designated the Sea of the Arabah (Dt 3:17; 4:49; Jos 3:16; 12:3; 2 Kgs 14:25) and the Eastern Sea (Ez 47:18; Jl 2:20; Zec 14:8). Apocryphal, classical, and Talmudic authors make reference to the Sea of Sodom, Sea of Asphalt, and Sea of Lot. The NT makes no reference at all to the sea.<\/p>\n\n<p>The sea lies in the great trough of the Jordan Valley, known also as the Rift Valley. This valley forms part of the longest and deepest crack in the earth’s crust, extending from the Taurus Mountains in southern Turkey, through Syria, Lebanon, Palestine, the Gulf of Aqaba, the Red Sea, and East Africa to Mozambique (there called the Great African Rift Valley). The chasm measures between 2 to 15 miles (3.2 to 24.1 kilometers) wide, and in its deepest spot, along the shoreline of the Dead Sea, it plummets to about 1,300 feet (396 meters) below sea level, marking this as the lowest area on the earth not covered by water. The sea itself is oblong in shape, measuring approximately 53 miles (85 kilometers) from the mouth of the Jordan River in the north to the Sebhka region in the south, and some 10 miles (16 kilometers) in width, enclosed on both sides by steep, rocky cliffs. It is divided into two basins by the eight and a half mile (13.7 kilometer) Lisan Peninsula, which juts out from the eastern shore. The northern basin is larger, and at its deepest point (in the northeast sector), has a water depth of about 1,300 feet (396 meters). The southern basin is flatter, and its water depth ranges between 3 and 30 feet (1 and 9 meters).<\/p>\n<p>The forces of nature seem to have conspired against the Dead Sea. Fed by the Jordan River, four or five perennial streams, and numerous wadis (an average daily inflow totaling some 7 million tons, or 6.4 million metric tons), the sea possesses no outlet for this water except evaporation. This condition, coupled with aridity (with an average annual precipitation of from 2 to 5 inches, or 5 to 13 centimeters) and enormous heat (with the mercury sometimes soaring as high as 125 degrees Fahrenheit, or 52 degrees Celsius, in the summer), quite often creates an extremely high rate of evaporation and dense haze virtually impenetrable to human eyesight. Most of the streams that feed the Dead Sea are unusually saline, flowing through nitrous soil and sulphurous springs. At the same time, springs under the waters of the sea pump chemicals (especially bromine, magnesium, and calcium) into the sea. And along its shores are extensive sulphur deposits and petroleum springs. In the southeast corner there is a 300-foot-thick (91.4-meter-thick) rock-salt ridge, which is only the tip of an estimated 4,500-foot (1,371-meter) salt plug stretching some 5 miles (8 kilometers). Finally, the bed of the sea contains salt crystals. All these factors combine to produce a total salinity of approximately 26 percent, compared to the average ocean salinity of 3.5 percent. This makes the Dead Sea the earth’s most saline water body, completely devoid of marine life, with an ever-increasing solidity.<\/p>\n<p>In ancient times the Dead Sea was valued for its salt and bitumen (a commodity prized for waterproofing properties, consisting of petroleum hardened by evaporation and oxidation). During the NT era, the Dead Sea bitumen trade was apparently controlled by the Nabateans, who also exported the product to Egypt for use in embalming. It has been suggested that Cleopatra’s desire to govern the Dead Sea region was stimulated by her desire to regulate the bitumen trade.<\/p>\n<p>The ominous desolation and barrenness of the Dead Sea apparent to the gaze of the modern onlooker is also reflected in the pages of history. The events of Genesis 19, the destruction of Sodom and Gomorrah, transpired in this vicinity. Mt Sedom, the salt plug located at the southeast corner of the sea, obviously reflects the name Sodom. The archaeologist Nelson Glueck affirms that the region surrounding Sedom was occupied by as many as 70 towns dating back to about 3000 <span>BC<\/span>. The exact nature of the destruction rained upon Sodom and Gomorrah is variously interpreted either as a volcanic eruption or as the spontaneous explosion of subsurface pockets of bituminous soil. Karstic salt pillars, known as “Lot’s wife,” are a frequent phenomenon in this locality.<\/p>\n<p>The howling wilderness that surrounds the sea provided a suitable refuge for the fugitive David (1 Sm 23:29–24:1ff.), the contemplative company of Qumran Essenes, and the disenfranchised Jewish insurgents of the second Jewish rebellion. On the other hand, Ezekiel envisioned (Ez 47:1-12; cf. Zec 14:8) a time when even the briny waters of the Dead Sea would be recreated afresh and the stark, lifeless character of the sea would issue forth in life.<\/p>","content_en":"<h3>DEAD SEA<\/h3>\n<p>A large saltwater lake into which the river Jordan empties. Since the Greek era, Western civilization has referred to this mysterious body of water as the “Dead Sea.” However, the frequent OT term for this sea is the “Salt Sea” (Gn 14:3; Nm 34:3, 12; Dt 3:17; Jos 3:16; 12:3; 15:2, 5; 18:19), the name deriving from that most important and valuable commodity traded in antiquity. It is also designated the Sea of the Arabah (Dt 3:17; 4:49; Jos 3:16; 12:3; 2 Kgs 14:25) and the Eastern Sea (Ez 47:18; Jl 2:20; Zec 14:8). Apocryphal, classical, and Talmudic authors make reference to the Sea of Sodom, Sea of Asphalt, and Sea of Lot. The NT makes no reference at all to the sea.<\/p>\n\n<p>The sea lies in the great trough of the Jordan Valley, known also as the Rift Valley. This valley forms part of the longest and deepest crack in the earth’s crust, extending from the Taurus Mountains in southern Turkey, through Syria, Lebanon, Palestine, the Gulf of Aqaba, the Red Sea, and East Africa to Mozambique (there called the Great African Rift Valley). The chasm measures between 2 to 15 miles (3.2 to 24.1 kilometers) wide, and in its deepest spot, along the shoreline of the Dead Sea, it plummets to about 1,300 feet (396 meters) below sea level, marking this as the lowest area on the earth not covered by water. The sea itself is oblong in shape, measuring approximately 53 miles (85 kilometers) from the mouth of the Jordan River in the north to the Sebhka region in the south, and some 10 miles (16 kilometers) in width, enclosed on both sides by steep, rocky cliffs. It is divided into two basins by the eight and a half mile (13.7 kilometer) Lisan Peninsula, which juts out from the eastern shore. The northern basin is larger, and at its deepest point (in the northeast sector), has a water depth of about 1,300 feet (396 meters). The southern basin is flatter, and its water depth ranges between 3 and 30 feet (1 and 9 meters).<\/p>\n<p>The forces of nature seem to have conspired against the Dead Sea. Fed by the Jordan River, four or five perennial streams, and numerous wadis (an average daily inflow totaling some 7 million tons, or 6.4 million metric tons), the sea possesses no outlet for this water except evaporation. This condition, coupled with aridity (with an average annual precipitation of from 2 to 5 inches, or 5 to 13 centimeters) and enormous heat (with the mercury sometimes soaring as high as 125 degrees Fahrenheit, or 52 degrees Celsius, in the summer), quite often creates an extremely high rate of evaporation and dense haze virtually impenetrable to human eyesight. Most of the streams that feed the Dead Sea are unusually saline, flowing through nitrous soil and sulphurous springs. At the same time, springs under the waters of the sea pump chemicals (especially bromine, magnesium, and calcium) into the sea. And along its shores are extensive sulphur deposits and petroleum springs. In the southeast corner there is a 300-foot-thick (91.4-meter-thick) rock-salt ridge, which is only the tip of an estimated 4,500-foot (1,371-meter) salt plug stretching some 5 miles (8 kilometers). Finally, the bed of the sea contains salt crystals. All these factors combine to produce a total salinity of approximately 26 percent, compared to the average ocean salinity of 3.5 percent. This makes the Dead Sea the earth’s most saline water body, completely devoid of marine life, with an ever-increasing solidity.<\/p>\n<p>In ancient times the Dead Sea was valued for its salt and bitumen (a commodity prized for waterproofing properties, consisting of petroleum hardened by evaporation and oxidation). During the NT era, the Dead Sea bitumen trade was apparently controlled by the Nabateans, who also exported the product to Egypt for use in embalming. It has been suggested that Cleopatra’s desire to govern the Dead Sea region was stimulated by her desire to regulate the bitumen trade.<\/p>\n<p>The ominous desolation and barrenness of the Dead Sea apparent to the gaze of the modern onlooker is also reflected in the pages of history. The events of Genesis 19, the destruction of Sodom and Gomorrah, transpired in this vicinity. Mt Sedom, the salt plug located at the southeast corner of the sea, obviously reflects the name Sodom. The archaeologist Nelson Glueck affirms that the region surrounding Sedom was occupied by as many as 70 towns dating back to about 3000 <span>BC<\/span>. The exact nature of the destruction rained upon Sodom and Gomorrah is variously interpreted either as a volcanic eruption or as the spontaneous explosion of subsurface pockets of bituminous soil. Karstic salt pillars, known as “Lot’s wife,” are a frequent phenomenon in this locality.<\/p>\n<p>The howling wilderness that surrounds the sea provided a suitable refuge for the fugitive David (1 Sm 23:29–24:1ff.), the contemplative company of Qumran Essenes, and the disenfranchised Jewish insurgents of the second Jewish rebellion. On the other hand, Ezekiel envisioned (Ez 47:1-12; cf. Zec 14:8) a time when even the briny waters of the Dead Sea would be recreated afresh and the stark, lifeless character of the sea would issue forth in life.<\/p>","summary_ro":"DEAD SEA A large saltwater lake into which the river Jordan empties. Since the Greek era, Western civilization has referred to this mysterious body of water as the “Dead Sea.” However, the frequent OT term for this sea is the “Salt Sea” (Gn 14:3; Nm 34:3, 12; Dt 3:17; Jos 3:16; 12:3; 15:2, 5; 18:19), the name deriving from that most important and valuable commodity traded in antiquity. It is also designated the Sea of the Arabah (Dt 3:17; 4:49; Jos 3:16; 12:3; 2 Kgs 14:25) and the Eastern Sea...","summary_en":"DEAD SEA A large saltwater lake into which the river Jordan empties. Since the Greek era, Western civilization has referred to this mysterious body of water as the “Dead Sea.” However, the frequent OT term for this sea is the “Salt Sea” (Gn 14:3; Nm 34:3, 12; Dt 3:17; Jos 3:16; 12:3; 15:2, 5; 18:19), the name deriving from that most important and valuable commodity traded in antiquity. It is also designated the Sea of the Arabah (Dt 3:17; 4:49; Jos 3:16; 12:3; 2 Kgs 14:25) and the Eastern Sea...","source":"Articles\/D.xml","external_url":null,"has_map":false,"has_picture":false},{"id":22126,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Kinnereth","title_en":"Kinnereth","content_ro":"<h3>KINNERETH<\/h3>\n<li>1. Fortified town in the territory allotted to Naphtali’s tribe (Jos 19:35). It is also mentioned in an Egyptian list of towns conquered by Thutmose III in the 15th century <span>BC<\/span>. The site has been identified as Tell el-’Oreimeh on the northwest shore of the Sea of Galilee. Archaeological evidence suggests that the site was inhabited from about 2000 to about 900 <span>BC<\/span>.<\/li>\n<li>2. A district in Naphtali’s territory that included #1 above. It was conquered by Ben-hadad, king of Syria, in the reign of Baasha, king of the northern kingdom of Israel in the early ninth century <span>BC<\/span> (1 Kgs 15:20).<\/li>\n<li>3. Early name for the Sea of Galilee (Nm 34:11; Dt 3:17; Jos 11:2; 12:3; 13:27). It is hard to say whether the city (see #1 above) was named after the sea or vice versa. The name, however, means “lyres,” which could be an allusion to the Sea of Galilee’s shape, which roughly resembles that of a lyre. In NT times the pronunciation of the name was corrupted to Gennesaret (Lk 5:1). <em>See<\/em> Sea of Galilee.<\/li>","content_en":"<h3>KINNERETH<\/h3>\n<li>1. Fortified town in the territory allotted to Naphtali’s tribe (Jos 19:35). It is also mentioned in an Egyptian list of towns conquered by Thutmose III in the 15th century <span>BC<\/span>. The site has been identified as Tell el-’Oreimeh on the northwest shore of the Sea of Galilee. Archaeological evidence suggests that the site was inhabited from about 2000 to about 900 <span>BC<\/span>.<\/li>\n<li>2. A district in Naphtali’s territory that included #1 above. It was conquered by Ben-hadad, king of Syria, in the reign of Baasha, king of the northern kingdom of Israel in the early ninth century <span>BC<\/span> (1 Kgs 15:20).<\/li>\n<li>3. Early name for the Sea of Galilee (Nm 34:11; Dt 3:17; Jos 11:2; 12:3; 13:27). It is hard to say whether the city (see #1 above) was named after the sea or vice versa. The name, however, means “lyres,” which could be an allusion to the Sea of Galilee’s shape, which roughly resembles that of a lyre. In NT times the pronunciation of the name was corrupted to Gennesaret (Lk 5:1). <em>See<\/em> Sea of Galilee.<\/li>","summary_ro":"KINNERETH 1. Fortified town in the territory allotted to Naphtali’s tribe (Jos 19:35). It is also mentioned in an Egyptian list of towns conquered by Thutmose III in the 15th century BC. The site has been identified as Tell el-’Oreimeh on the northwest shore of the Sea of Galilee. Archaeological evidence suggests that the site was inhabited from about 2000 to about 900 BC. 2. A district in Naphtali’s territory that included #1 above. It was conquered by Ben-hadad, king of Syria, in the reign ...","summary_en":"KINNERETH 1. Fortified town in the territory allotted to Naphtali’s tribe (Jos 19:35). It is also mentioned in an Egyptian list of towns conquered by Thutmose III in the 15th century BC. The site has been identified as Tell el-’Oreimeh on the northwest shore of the Sea of Galilee. Archaeological evidence suggests that the site was inhabited from about 2000 to about 900 BC. 2. A district in Naphtali’s territory that included #1 above. It was conquered by Ben-hadad, king of Syria, in the reign ...","source":"Articles\/K.xml","external_url":null,"has_map":false,"has_picture":false},{"id":30450,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Mount Pisgah","title_en":"Mount Pisgah","content_ro":"<h3>PISGAH, M<span>ount<\/span><\/h3>\n<p>Mountain located at the northeast end of the Dead Sea near the ancient city of Jericho. Balak took Balaam to the top of Pisgah (Nm 23:14), and Moses was told to go to its summit to view the Promised Land (Dt 3:27). Later, Moses returned to the top of Pisgah to die (34:1). Pisgah’s slopes border the Dead Sea, or Sea of the Arabah (Dt 3:17; 4:49; Jos 12:3; 13:20). The <span>kjv<\/span> sometimes refers to these slopes as “Ashdoth-pisgah.” Many scholars identify Mt Pisgah with modern Ras es-Siyaghah, just north of Mt Nebo.<\/p>\n<p><em>See also<\/em> Nebo, Mount.<\/p>","content_en":"<h3>PISGAH, M<span>ount<\/span><\/h3>\n<p>Mountain located at the northeast end of the Dead Sea near the ancient city of Jericho. Balak took Balaam to the top of Pisgah (Nm 23:14), and Moses was told to go to its summit to view the Promised Land (Dt 3:27). Later, Moses returned to the top of Pisgah to die (34:1). Pisgah’s slopes border the Dead Sea, or Sea of the Arabah (Dt 3:17; 4:49; Jos 12:3; 13:20). The <span>kjv<\/span> sometimes refers to these slopes as “Ashdoth-pisgah.” Many scholars identify Mt Pisgah with modern Ras es-Siyaghah, just north of Mt Nebo.<\/p>\n<p><em>See also<\/em> Nebo, Mount.<\/p>","summary_ro":"PISGAH, Mount Mountain located at the northeast end of the Dead Sea near the ancient city of Jericho. Balak took Balaam to the top of Pisgah (Nm 23:14), and Moses was told to go to its summit to view the Promised Land (Dt 3:27). Later, Moses returned to the top of Pisgah to die (34:1). Pisgah’s slopes border the Dead Sea, or Sea of the Arabah (Dt 3:17; 4:49; Jos 12:3; 13:20). The kjv sometimes refers to these slopes as “Ashdoth-pisgah.” Many scholars identify Mt Pisgah with modern Ras es-Siya...","summary_en":"PISGAH, Mount Mountain located at the northeast end of the Dead Sea near the ancient city of Jericho. Balak took Balaam to the top of Pisgah (Nm 23:14), and Moses was told to go to its summit to view the Promised Land (Dt 3:27). Later, Moses returned to the top of Pisgah to die (34:1). Pisgah’s slopes border the Dead Sea, or Sea of the Arabah (Dt 3:17; 4:49; Jos 12:3; 13:20). The kjv sometimes refers to these slopes as “Ashdoth-pisgah.” Many scholars identify Mt Pisgah with modern Ras es-Siya...","source":"Articles\/P.xml","external_url":null,"has_map":false,"has_picture":false},{"id":34215,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Sea of the Arabah*","title_en":"Sea of the Arabah*","content_ro":"<h3>SEA OF THE ARABAH*<\/h3>\n<p>Alternate name for the Dead Sea (Dt 3:17; 2 Kgs 14:25). <em>See<\/em> Dead Sea.<\/p>","content_en":"<h3>SEA OF THE ARABAH*<\/h3>\n<p>Alternate name for the Dead Sea (Dt 3:17; 2 Kgs 14:25). <em>See<\/em> Dead Sea.<\/p>","summary_ro":"SEA OF THE ARABAH* Alternate name for the Dead Sea (Dt 3:17; 2 Kgs 14:25). See Dead Sea.","summary_en":"SEA OF THE ARABAH* Alternate name for the Dead Sea (Dt 3:17; 2 Kgs 14:25). See Dead Sea.","source":"Articles\/S.xml","external_url":null,"has_map":false,"has_picture":false},{"id":44896,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Deuteronomul 3:17","title_en":"Study Note: Deuteronomul 3:17","content_ro":"<p><strong>3:17<\/strong> <em>from the Sea of Galilee down to the Dead Sea:<\/em> The Hebrew name for the beautiful <em>Sea of Galilee<\/em> is <span class=\"hebrew\" lang=\"he\">kinnereth<\/span><em>,<\/em> which might come from <span class=\"hebrew\" lang=\"he\">kinnor<\/span> (“harp”) because of its shape. • The <em>Dead Sea<\/em> (Hebrew <span class=\"hebrew\" lang=\"he\">yam hammelakh<\/span><em>,<\/em> “Salt Sea”), here also called the Sea of the Arabah (see study note on 1:1), has a very high mineral content (about 30 percent). • <em>Pisgah<\/em> is a section of the Abarim mountain range; its most prominent peak is Mount Nebo, where Moses died (see 34:1).<\/p>","content_en":"<p><strong>3:17<\/strong> <em>from the Sea of Galilee down to the Dead Sea:<\/em> The Hebrew name for the beautiful <em>Sea of Galilee<\/em> is <span class=\"hebrew\" lang=\"he\">kinnereth<\/span><em>,<\/em> which might come from <span class=\"hebrew\" lang=\"he\">kinnor<\/span> (“harp”) because of its shape. • The <em>Dead Sea<\/em> (Hebrew <span class=\"hebrew\" lang=\"he\">yam hammelakh<\/span><em>,<\/em> “Salt Sea”), here also called the Sea of the Arabah (see study note on 1:1), has a very high mineral content (about 30 percent). • <em>Pisgah<\/em> is a section of the Abarim mountain range; its most prominent peak is Mount Nebo, where Moses died (see 34:1).<\/p>","summary_ro":"3:17 from the Sea of Galilee down to the Dead Sea: The Hebrew name for the beautiful Sea of Galilee is kinnereth, which might come from kinnor (“harp”) because of its shape. • The Dead Sea (Hebrew yam hammelakh, “Salt Sea”), here also called the Sea of the Arabah (see study note on 1:1), has a very high mineral content (about 30 percent). • Pisgah is a section of the Abarim mountain range; its most prominent peak is Mount Nebo, where Moses died (see 34:1).","summary_en":"3:17 from the Sea of Galilee down to the Dead Sea: The Hebrew name for the beautiful Sea of Galilee is kinnereth, which might come from kinnor (“harp”) because of its shape. • The Dead Sea (Hebrew yam hammelakh, “Salt Sea”), here also called the Sea of the Arabah (see study note on 1:1), has a very high mineral content (about 30 percent). • Pisgah is a section of the Abarim mountain range; its most prominent peak is Mount Nebo, where Moses died (see 34:1).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":72522,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Deuteronomul 3:17","title_en":"Study Note: Deuteronomul 3:17","content_ro":"<p><strong>3:17<\/strong> <em>from the Sea of Galilee down to the Dead Sea:<\/em> The Hebrew name for the beautiful <em>Sea of Galilee<\/em> is <span class=\"hebrew\" lang=\"he\">kinnereth<\/span><em>,<\/em> which might come from <span class=\"hebrew\" lang=\"he\">kinnor<\/span> (“harp”) because of its shape. • The <em>Dead Sea<\/em> (Hebrew <span class=\"hebrew\" lang=\"he\">yam hammelakh<\/span><em>,<\/em> “Salt Sea”), here also called the Sea of the Arabah (see study note on 1:1), has a very high mineral content (about 30 percent). • <em>Pisgah<\/em> is a section of the Abarim mountain range; its most prominent peak is Mount Nebo, where Moses died (see 34:1).<\/p>","content_en":"<p><strong>3:17<\/strong> <em>from the Sea of Galilee down to the Dead Sea:<\/em> The Hebrew name for the beautiful <em>Sea of Galilee<\/em> is <span class=\"hebrew\" lang=\"he\">kinnereth<\/span><em>,<\/em> which might come from <span class=\"hebrew\" lang=\"he\">kinnor<\/span> (“harp”) because of its shape. • The <em>Dead Sea<\/em> (Hebrew <span class=\"hebrew\" lang=\"he\">yam hammelakh<\/span><em>,<\/em> “Salt Sea”), here also called the Sea of the Arabah (see study note on 1:1), has a very high mineral content (about 30 percent). • <em>Pisgah<\/em> is a section of the Abarim mountain range; its most prominent peak is Mount Nebo, where Moses died (see 34:1).<\/p>","summary_ro":"3:17 from the Sea of Galilee down to the Dead Sea: The Hebrew name for the beautiful Sea of Galilee is kinnereth, which might come from kinnor (“harp”) because of its shape. • The Dead Sea (Hebrew yam hammelakh, “Salt Sea”), here also called the Sea of the Arabah (see study note on 1:1), has a very high mineral content (about 30 percent). • Pisgah is a section of the Abarim mountain range; its most prominent peak is Mount Nebo, where Moses died (see 34:1).","summary_en":"3:17 from the Sea of Galilee down to the Dead Sea: The Hebrew name for the beautiful Sea of Galilee is kinnereth, which might come from kinnor (“harp”) because of its shape. • The Dead Sea (Hebrew yam hammelakh, “Salt Sea”), here also called the Sea of the Arabah (see study note on 1:1), has a very high mineral content (about 30 percent). • Pisgah is a section of the Abarim mountain range; its most prominent peak is Mount Nebo, where Moses died (see 34:1).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":100148,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Deuteronomul 3:17","title_en":"Study Note: Deuteronomul 3:17","content_ro":"<p><strong>3:17<\/strong> <em>from the Sea of Galilee down to the Dead Sea:<\/em> The Hebrew name for the beautiful <em>Sea of Galilee<\/em> is <span class=\"hebrew\" lang=\"he\">kinnereth<\/span><em>,<\/em> which might come from <span class=\"hebrew\" lang=\"he\">kinnor<\/span> (“harp”) because of its shape. • The <em>Dead Sea<\/em> (Hebrew <span class=\"hebrew\" lang=\"he\">yam hammelakh<\/span><em>,<\/em> “Salt Sea”), here also called the Sea of the Arabah (see study note on 1:1), has a very high mineral content (about 30 percent). • <em>Pisgah<\/em> is a section of the Abarim mountain range; its most prominent peak is Mount Nebo, where Moses died (see 34:1).<\/p>","content_en":"<p><strong>3:17<\/strong> <em>from the Sea of Galilee down to the Dead Sea:<\/em> The Hebrew name for the beautiful <em>Sea of Galilee<\/em> is <span class=\"hebrew\" lang=\"he\">kinnereth<\/span><em>,<\/em> which might come from <span class=\"hebrew\" lang=\"he\">kinnor<\/span> (“harp”) because of its shape. • The <em>Dead Sea<\/em> (Hebrew <span class=\"hebrew\" lang=\"he\">yam hammelakh<\/span><em>,<\/em> “Salt Sea”), here also called the Sea of the Arabah (see study note on 1:1), has a very high mineral content (about 30 percent). • <em>Pisgah<\/em> is a section of the Abarim mountain range; its most prominent peak is Mount Nebo, where Moses died (see 34:1).<\/p>","summary_ro":"3:17 from the Sea of Galilee down to the Dead Sea: The Hebrew name for the beautiful Sea of Galilee is kinnereth, which might come from kinnor (“harp”) because of its shape. • The Dead Sea (Hebrew yam hammelakh, “Salt Sea”), here also called the Sea of the Arabah (see study note on 1:1), has a very high mineral content (about 30 percent). • Pisgah is a section of the Abarim mountain range; its most prominent peak is Mount Nebo, where Moses died (see 34:1).","summary_en":"3:17 from the Sea of Galilee down to the Dead Sea: The Hebrew name for the beautiful Sea of Galilee is kinnereth, which might come from kinnor (“harp”) because of its shape. • The Dead Sea (Hebrew yam hammelakh, “Salt Sea”), here also called the Sea of the Arabah (see study note on 1:1), has a very high mineral content (about 30 percent). • Pisgah is a section of the Abarim mountain range; its most prominent peak is Mount Nebo, where Moses died (see 34:1).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":127774,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Deuteronomul 3:17","title_en":"Study Note: Deuteronomul 3:17","content_ro":"<p><strong>3:17<\/strong> <em>from the Sea of Galilee down to the Dead Sea:<\/em> The Hebrew name for the beautiful <em>Sea of Galilee<\/em> is <span class=\"hebrew\" lang=\"he\">kinnereth<\/span><em>,<\/em> which might come from <span class=\"hebrew\" lang=\"he\">kinnor<\/span> (“harp”) because of its shape. • The <em>Dead Sea<\/em> (Hebrew <span class=\"hebrew\" lang=\"he\">yam hammelakh<\/span><em>,<\/em> “Salt Sea”), here also called the Sea of the Arabah (see study note on 1:1), has a very high mineral content (about 30 percent). • <em>Pisgah<\/em> is a section of the Abarim mountain range; its most prominent peak is Mount Nebo, where Moses died (see 34:1).<\/p>","content_en":"<p><strong>3:17<\/strong> <em>from the Sea of Galilee down to the Dead Sea:<\/em> The Hebrew name for the beautiful <em>Sea of Galilee<\/em> is <span class=\"hebrew\" lang=\"he\">kinnereth<\/span><em>,<\/em> which might come from <span class=\"hebrew\" lang=\"he\">kinnor<\/span> (“harp”) because of its shape. • The <em>Dead Sea<\/em> (Hebrew <span class=\"hebrew\" lang=\"he\">yam hammelakh<\/span><em>,<\/em> “Salt Sea”), here also called the Sea of the Arabah (see study note on 1:1), has a very high mineral content (about 30 percent). • <em>Pisgah<\/em> is a section of the Abarim mountain range; its most prominent peak is Mount Nebo, where Moses died (see 34:1).<\/p>","summary_ro":"3:17 from the Sea of Galilee down to the Dead Sea: The Hebrew name for the beautiful Sea of Galilee is kinnereth, which might come from kinnor (“harp”) because of its shape. • The Dead Sea (Hebrew yam hammelakh, “Salt Sea”), here also called the Sea of the Arabah (see study note on 1:1), has a very high mineral content (about 30 percent). • Pisgah is a section of the Abarim mountain range; its most prominent peak is Mount Nebo, where Moses died (see 34:1).","summary_en":"3:17 from the Sea of Galilee down to the Dead Sea: The Hebrew name for the beautiful Sea of Galilee is kinnereth, which might come from kinnor (“harp”) because of its shape. • The Dead Sea (Hebrew yam hammelakh, “Salt Sea”), here also called the Sea of the Arabah (see study note on 1:1), has a very high mineral content (about 30 percent). • Pisgah is a section of the Abarim mountain range; its most prominent peak is Mount Nebo, where Moses died (see 34:1).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"18":[{"id":60477,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Family, Community, and Sexual Sin","title_en":"Family, Community, and Sexual Sin","content_ro":"<h3>Family, Community, and Sexual Sin<\/h3>\n<p>In Israel, the family was the basic building block for the solidarity of the entire people. Each of the twelve tribes was a conglomeration of families and clans. The twelve tribes together comprised the people of Israel as a whole. Although the level of solidarity might decrease at a distance from one’s immediate family, this familial notion permeated all of Israelite society. A kinsman was often called a brother, not just a relative, to express the close intimacy. By extension of the family model, the term often translated “brother” could also be used of a fellow Israelite (see Deut 1:16, “fellow Israelites”; Deut 3:18, “Israelite relatives”).<\/p>\n<p>Since Israel was seen as an extended family, its existence depended on the integrity of the home. Crimes such as incest and adultery were punished very severely because they weakened the foundation of the family. Incest introduced competition, threatening the safety of the home by violating the trust, intimacy, and sense of belonging shared by its members. Adultery fragmented the home by allowing intimacy with someone outside it to divide the loyalties of its participants. These powerful enemies of family solidarity weakened the clan and tribe (see Lev 18:6-23) and, by extension, the solidarity of the nation itself.<\/p>\n<p>Sexual sins—even those that are consensual—are not “victimless crimes” but sins that eventually threaten the community itself. The importance given in Old Testament law to such crimes is echoed in New Testament warnings against sexual immorality (see especially 1 Cor 5:1-2; 6:13-20; 7:2; Gal 5:19-21; Eph 5:3; Jude 1:7; Rev 2:14-16, 20).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 19:30-38; 49:3-4; Lev 18:6-30; 20:14, 21; 2 Sam 13:1-39; Matt 14:3-5; 1 Cor 5:1-2; 6:13-20; 7:2; Gal 5:19-21; Eph 5:3; Jude 1:7; Rev 2:14-16, 20<\/p>","content_en":"<h3>Family, Community, and Sexual Sin<\/h3>\n<p>In Israel, the family was the basic building block for the solidarity of the entire people. Each of the twelve tribes was a conglomeration of families and clans. The twelve tribes together comprised the people of Israel as a whole. Although the level of solidarity might decrease at a distance from one’s immediate family, this familial notion permeated all of Israelite society. A kinsman was often called a brother, not just a relative, to express the close intimacy. By extension of the family model, the term often translated “brother” could also be used of a fellow Israelite (see Deut 1:16, “fellow Israelites”; Deut 3:18, “Israelite relatives”).<\/p>\n<p>Since Israel was seen as an extended family, its existence depended on the integrity of the home. Crimes such as incest and adultery were punished very severely because they weakened the foundation of the family. Incest introduced competition, threatening the safety of the home by violating the trust, intimacy, and sense of belonging shared by its members. Adultery fragmented the home by allowing intimacy with someone outside it to divide the loyalties of its participants. These powerful enemies of family solidarity weakened the clan and tribe (see Lev 18:6-23) and, by extension, the solidarity of the nation itself.<\/p>\n<p>Sexual sins—even those that are consensual—are not “victimless crimes” but sins that eventually threaten the community itself. The importance given in Old Testament law to such crimes is echoed in New Testament warnings against sexual immorality (see especially 1 Cor 5:1-2; 6:13-20; 7:2; Gal 5:19-21; Eph 5:3; Jude 1:7; Rev 2:14-16, 20).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 19:30-38; 49:3-4; Lev 18:6-30; 20:14, 21; 2 Sam 13:1-39; Matt 14:3-5; 1 Cor 5:1-2; 6:13-20; 7:2; Gal 5:19-21; Eph 5:3; Jude 1:7; Rev 2:14-16, 20<\/p>","summary_ro":"Family, Community, and Sexual Sin In Israel, the family was the basic building block for the solidarity of the entire people. Each of the twelve tribes was a conglomeration of families and clans. The twelve tribes together comprised the people of Israel as a whole. Although the level of solidarity might decrease at a distance from one’s immediate family, this familial notion permeated all of Israelite society. A kinsman was often called a brother, not just a relative, to express the close int...","summary_en":"Family, Community, and Sexual Sin In Israel, the family was the basic building block for the solidarity of the entire people. Each of the twelve tribes was a conglomeration of families and clans. The twelve tribes together comprised the people of Israel as a whole. Although the level of solidarity might decrease at a distance from one’s immediate family, this familial notion permeated all of Israelite society. A kinsman was often called a brother, not just a relative, to express the close int...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":88103,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Family, Community, and Sexual Sin","title_en":"Family, Community, and Sexual Sin","content_ro":"<h3>Family, Community, and Sexual Sin<\/h3>\n<p>In Israel, the family was the basic building block for the solidarity of the entire people. Each of the twelve tribes was a conglomeration of families and clans. The twelve tribes together comprised the people of Israel as a whole. Although the level of solidarity might decrease at a distance from one’s immediate family, this familial notion permeated all of Israelite society. A kinsman was often called a brother, not just a relative, to express the close intimacy. By extension of the family model, the term often translated “brother” could also be used of a fellow Israelite (see Deut 1:16, “fellow Israelites”; Deut 3:18, “Israelite relatives”).<\/p>\n<p>Since Israel was seen as an extended family, its existence depended on the integrity of the home. Crimes such as incest and adultery were punished very severely because they weakened the foundation of the family. Incest introduced competition, threatening the safety of the home by violating the trust, intimacy, and sense of belonging shared by its members. Adultery fragmented the home by allowing intimacy with someone outside it to divide the loyalties of its participants. These powerful enemies of family solidarity weakened the clan and tribe (see Lev 18:6-23) and, by extension, the solidarity of the nation itself.<\/p>\n<p>Sexual sins—even those that are consensual—are not “victimless crimes” but sins that eventually threaten the community itself. The importance given in Old Testament law to such crimes is echoed in New Testament warnings against sexual immorality (see especially 1 Cor 5:1-2; 6:13-20; 7:2; Gal 5:19-21; Eph 5:3; Jude 1:7; Rev 2:14-16, 20).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 19:30-38; 49:3-4; Lev 18:6-30; 20:14, 21; 2 Sam 13:1-39; Matt 14:3-5; 1 Cor 5:1-2; 6:13-20; 7:2; Gal 5:19-21; Eph 5:3; Jude 1:7; Rev 2:14-16, 20<\/p>","content_en":"<h3>Family, Community, and Sexual Sin<\/h3>\n<p>In Israel, the family was the basic building block for the solidarity of the entire people. Each of the twelve tribes was a conglomeration of families and clans. The twelve tribes together comprised the people of Israel as a whole. Although the level of solidarity might decrease at a distance from one’s immediate family, this familial notion permeated all of Israelite society. A kinsman was often called a brother, not just a relative, to express the close intimacy. By extension of the family model, the term often translated “brother” could also be used of a fellow Israelite (see Deut 1:16, “fellow Israelites”; Deut 3:18, “Israelite relatives”).<\/p>\n<p>Since Israel was seen as an extended family, its existence depended on the integrity of the home. Crimes such as incest and adultery were punished very severely because they weakened the foundation of the family. Incest introduced competition, threatening the safety of the home by violating the trust, intimacy, and sense of belonging shared by its members. Adultery fragmented the home by allowing intimacy with someone outside it to divide the loyalties of its participants. These powerful enemies of family solidarity weakened the clan and tribe (see Lev 18:6-23) and, by extension, the solidarity of the nation itself.<\/p>\n<p>Sexual sins—even those that are consensual—are not “victimless crimes” but sins that eventually threaten the community itself. The importance given in Old Testament law to such crimes is echoed in New Testament warnings against sexual immorality (see especially 1 Cor 5:1-2; 6:13-20; 7:2; Gal 5:19-21; Eph 5:3; Jude 1:7; Rev 2:14-16, 20).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 19:30-38; 49:3-4; Lev 18:6-30; 20:14, 21; 2 Sam 13:1-39; Matt 14:3-5; 1 Cor 5:1-2; 6:13-20; 7:2; Gal 5:19-21; Eph 5:3; Jude 1:7; Rev 2:14-16, 20<\/p>","summary_ro":"Family, Community, and Sexual Sin In Israel, the family was the basic building block for the solidarity of the entire people. Each of the twelve tribes was a conglomeration of families and clans. The twelve tribes together comprised the people of Israel as a whole. Although the level of solidarity might decrease at a distance from one’s immediate family, this familial notion permeated all of Israelite society. A kinsman was often called a brother, not just a relative, to express the close int...","summary_en":"Family, Community, and Sexual Sin In Israel, the family was the basic building block for the solidarity of the entire people. Each of the twelve tribes was a conglomeration of families and clans. The twelve tribes together comprised the people of Israel as a whole. Although the level of solidarity might decrease at a distance from one’s immediate family, this familial notion permeated all of Israelite society. A kinsman was often called a brother, not just a relative, to express the close int...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":115729,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Family, Community, and Sexual Sin","title_en":"Family, Community, and Sexual Sin","content_ro":"<h3>Family, Community, and Sexual Sin<\/h3>\n<p>In Israel, the family was the basic building block for the solidarity of the entire people. Each of the twelve tribes was a conglomeration of families and clans. The twelve tribes together comprised the people of Israel as a whole. Although the level of solidarity might decrease at a distance from one’s immediate family, this familial notion permeated all of Israelite society. A kinsman was often called a brother, not just a relative, to express the close intimacy. By extension of the family model, the term often translated “brother” could also be used of a fellow Israelite (see Deut 1:16, “fellow Israelites”; Deut 3:18, “Israelite relatives”).<\/p>\n<p>Since Israel was seen as an extended family, its existence depended on the integrity of the home. Crimes such as incest and adultery were punished very severely because they weakened the foundation of the family. Incest introduced competition, threatening the safety of the home by violating the trust, intimacy, and sense of belonging shared by its members. Adultery fragmented the home by allowing intimacy with someone outside it to divide the loyalties of its participants. These powerful enemies of family solidarity weakened the clan and tribe (see Lev 18:6-23) and, by extension, the solidarity of the nation itself.<\/p>\n<p>Sexual sins—even those that are consensual—are not “victimless crimes” but sins that eventually threaten the community itself. The importance given in Old Testament law to such crimes is echoed in New Testament warnings against sexual immorality (see especially 1 Cor 5:1-2; 6:13-20; 7:2; Gal 5:19-21; Eph 5:3; Jude 1:7; Rev 2:14-16, 20).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 19:30-38; 49:3-4; Lev 18:6-30; 20:14, 21; 2 Sam 13:1-39; Matt 14:3-5; 1 Cor 5:1-2; 6:13-20; 7:2; Gal 5:19-21; Eph 5:3; Jude 1:7; Rev 2:14-16, 20<\/p>","content_en":"<h3>Family, Community, and Sexual Sin<\/h3>\n<p>In Israel, the family was the basic building block for the solidarity of the entire people. Each of the twelve tribes was a conglomeration of families and clans. The twelve tribes together comprised the people of Israel as a whole. Although the level of solidarity might decrease at a distance from one’s immediate family, this familial notion permeated all of Israelite society. A kinsman was often called a brother, not just a relative, to express the close intimacy. By extension of the family model, the term often translated “brother” could also be used of a fellow Israelite (see Deut 1:16, “fellow Israelites”; Deut 3:18, “Israelite relatives”).<\/p>\n<p>Since Israel was seen as an extended family, its existence depended on the integrity of the home. Crimes such as incest and adultery were punished very severely because they weakened the foundation of the family. Incest introduced competition, threatening the safety of the home by violating the trust, intimacy, and sense of belonging shared by its members. Adultery fragmented the home by allowing intimacy with someone outside it to divide the loyalties of its participants. These powerful enemies of family solidarity weakened the clan and tribe (see Lev 18:6-23) and, by extension, the solidarity of the nation itself.<\/p>\n<p>Sexual sins—even those that are consensual—are not “victimless crimes” but sins that eventually threaten the community itself. The importance given in Old Testament law to such crimes is echoed in New Testament warnings against sexual immorality (see especially 1 Cor 5:1-2; 6:13-20; 7:2; Gal 5:19-21; Eph 5:3; Jude 1:7; Rev 2:14-16, 20).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 19:30-38; 49:3-4; Lev 18:6-30; 20:14, 21; 2 Sam 13:1-39; Matt 14:3-5; 1 Cor 5:1-2; 6:13-20; 7:2; Gal 5:19-21; Eph 5:3; Jude 1:7; Rev 2:14-16, 20<\/p>","summary_ro":"Family, Community, and Sexual Sin In Israel, the family was the basic building block for the solidarity of the entire people. Each of the twelve tribes was a conglomeration of families and clans. The twelve tribes together comprised the people of Israel as a whole. Although the level of solidarity might decrease at a distance from one’s immediate family, this familial notion permeated all of Israelite society. A kinsman was often called a brother, not just a relative, to express the close int...","summary_en":"Family, Community, and Sexual Sin In Israel, the family was the basic building block for the solidarity of the entire people. Each of the twelve tribes was a conglomeration of families and clans. The twelve tribes together comprised the people of Israel as a whole. Although the level of solidarity might decrease at a distance from one’s immediate family, this familial notion permeated all of Israelite society. A kinsman was often called a brother, not just a relative, to express the close int...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":143355,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Family, Community, and Sexual Sin","title_en":"Family, Community, and Sexual Sin","content_ro":"<h3>Family, Community, and Sexual Sin<\/h3>\n<p>In Israel, the family was the basic building block for the solidarity of the entire people. Each of the twelve tribes was a conglomeration of families and clans. The twelve tribes together comprised the people of Israel as a whole. Although the level of solidarity might decrease at a distance from one’s immediate family, this familial notion permeated all of Israelite society. A kinsman was often called a brother, not just a relative, to express the close intimacy. By extension of the family model, the term often translated “brother” could also be used of a fellow Israelite (see Deut 1:16, “fellow Israelites”; Deut 3:18, “Israelite relatives”).<\/p>\n<p>Since Israel was seen as an extended family, its existence depended on the integrity of the home. Crimes such as incest and adultery were punished very severely because they weakened the foundation of the family. Incest introduced competition, threatening the safety of the home by violating the trust, intimacy, and sense of belonging shared by its members. Adultery fragmented the home by allowing intimacy with someone outside it to divide the loyalties of its participants. These powerful enemies of family solidarity weakened the clan and tribe (see Lev 18:6-23) and, by extension, the solidarity of the nation itself.<\/p>\n<p>Sexual sins—even those that are consensual—are not “victimless crimes” but sins that eventually threaten the community itself. The importance given in Old Testament law to such crimes is echoed in New Testament warnings against sexual immorality (see especially 1 Cor 5:1-2; 6:13-20; 7:2; Gal 5:19-21; Eph 5:3; Jude 1:7; Rev 2:14-16, 20).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 19:30-38; 49:3-4; Lev 18:6-30; 20:14, 21; 2 Sam 13:1-39; Matt 14:3-5; 1 Cor 5:1-2; 6:13-20; 7:2; Gal 5:19-21; Eph 5:3; Jude 1:7; Rev 2:14-16, 20<\/p>","content_en":"<h3>Family, Community, and Sexual Sin<\/h3>\n<p>In Israel, the family was the basic building block for the solidarity of the entire people. Each of the twelve tribes was a conglomeration of families and clans. The twelve tribes together comprised the people of Israel as a whole. Although the level of solidarity might decrease at a distance from one’s immediate family, this familial notion permeated all of Israelite society. A kinsman was often called a brother, not just a relative, to express the close intimacy. By extension of the family model, the term often translated “brother” could also be used of a fellow Israelite (see Deut 1:16, “fellow Israelites”; Deut 3:18, “Israelite relatives”).<\/p>\n<p>Since Israel was seen as an extended family, its existence depended on the integrity of the home. Crimes such as incest and adultery were punished very severely because they weakened the foundation of the family. Incest introduced competition, threatening the safety of the home by violating the trust, intimacy, and sense of belonging shared by its members. Adultery fragmented the home by allowing intimacy with someone outside it to divide the loyalties of its participants. These powerful enemies of family solidarity weakened the clan and tribe (see Lev 18:6-23) and, by extension, the solidarity of the nation itself.<\/p>\n<p>Sexual sins—even those that are consensual—are not “victimless crimes” but sins that eventually threaten the community itself. The importance given in Old Testament law to such crimes is echoed in New Testament warnings against sexual immorality (see especially 1 Cor 5:1-2; 6:13-20; 7:2; Gal 5:19-21; Eph 5:3; Jude 1:7; Rev 2:14-16, 20).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 19:30-38; 49:3-4; Lev 18:6-30; 20:14, 21; 2 Sam 13:1-39; Matt 14:3-5; 1 Cor 5:1-2; 6:13-20; 7:2; Gal 5:19-21; Eph 5:3; Jude 1:7; Rev 2:14-16, 20<\/p>","summary_ro":"Family, Community, and Sexual Sin In Israel, the family was the basic building block for the solidarity of the entire people. Each of the twelve tribes was a conglomeration of families and clans. The twelve tribes together comprised the people of Israel as a whole. Although the level of solidarity might decrease at a distance from one’s immediate family, this familial notion permeated all of Israelite society. A kinsman was often called a brother, not just a relative, to express the close int...","summary_en":"Family, Community, and Sexual Sin In Israel, the family was the basic building block for the solidarity of the entire people. Each of the twelve tribes was a conglomeration of families and clans. The twelve tribes together comprised the people of Israel as a whole. Although the level of solidarity might decrease at a distance from one’s immediate family, this familial notion permeated all of Israelite society. A kinsman was often called a brother, not just a relative, to express the close int...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"20":[{"id":37597,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Transjordan*","title_en":"Transjordan*","content_ro":"<h3>TRANSJORDAN*<\/h3>\n<p>Territory on the east side of the Jordan River. Although this name does not appear in the Bible, numerous events took place there in biblical history. Today the area is roughly equivalent to the kingdom of Jordan. In biblical times the area would have comprised Bashan, Gilead, Ammon, Moab, Edom, and the desert regions farther east. In the OT the expression “beyond the Jordan” is often used for the area (Gn 50:10-11; Dt 3:20; 4:47; Jos 9:10; 13:8; 18:7; Jgs 5:17), although the same expression is used occasionally for the area west of Jordan (Dt 3:25). In NT times, this area was known as Perea. <em>See<\/em> Perea.<\/p>","content_en":"<h3>TRANSJORDAN*<\/h3>\n<p>Territory on the east side of the Jordan River. Although this name does not appear in the Bible, numerous events took place there in biblical history. Today the area is roughly equivalent to the kingdom of Jordan. In biblical times the area would have comprised Bashan, Gilead, Ammon, Moab, Edom, and the desert regions farther east. In the OT the expression “beyond the Jordan” is often used for the area (Gn 50:10-11; Dt 3:20; 4:47; Jos 9:10; 13:8; 18:7; Jgs 5:17), although the same expression is used occasionally for the area west of Jordan (Dt 3:25). In NT times, this area was known as Perea. <em>See<\/em> Perea.<\/p>","summary_ro":"TRANSJORDAN* Territory on the east side of the Jordan River. Although this name does not appear in the Bible, numerous events took place there in biblical history. Today the area is roughly equivalent to the kingdom of Jordan. In biblical times the area would have comprised Bashan, Gilead, Ammon, Moab, Edom, and the desert regions farther east. In the OT the expression “beyond the Jordan” is often used for the area (Gn 50:10-11; Dt 3:20; 4:47; Jos 9:10; 13:8; 18:7; Jgs 5:17), although the sam...","summary_en":"TRANSJORDAN* Territory on the east side of the Jordan River. Although this name does not appear in the Bible, numerous events took place there in biblical history. Today the area is roughly equivalent to the kingdom of Jordan. In biblical times the area would have comprised Bashan, Gilead, Ammon, Moab, Edom, and the desert regions farther east. In the OT the expression “beyond the Jordan” is often used for the area (Gn 50:10-11; Dt 3:20; 4:47; Jos 9:10; 13:8; 18:7; Jgs 5:17), although the sam...","source":"Articles\/T.xml","external_url":null,"has_map":false,"has_picture":false}],"21":[{"id":44897,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Deuteronomul 3:21","title_en":"Study Note: Deuteronomul 3:21","content_ro":"<p><strong>3:21-29<\/strong> See Num 20:2-13; Ps 106:32-33.<\/p>","content_en":"<p><strong>3:21-29<\/strong> See Num 20:2-13; Ps 106:32-33.<\/p>","summary_ro":"3:21-29 See Num 20:2-13; Ps 106:32-33.","summary_en":"3:21-29 See Num 20:2-13; Ps 106:32-33.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":44898,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Deuteronomul 3:21","title_en":"Study Note: Deuteronomul 3:21","content_ro":"<p><strong>3:21<\/strong> <em>He will do the same:<\/em> Israel’s military success under Moses’ leadership could be expected to continue under Joshua because the Lord promised to remain with them.<\/p>","content_en":"<p><strong>3:21<\/strong> <em>He will do the same:<\/em> Israel’s military success under Moses’ leadership could be expected to continue under Joshua because the Lord promised to remain with them.<\/p>","summary_ro":"3:21 He will do the same: Israel’s military success under Moses’ leadership could be expected to continue under Joshua because the Lord promised to remain with them.","summary_en":"3:21 He will do the same: Israel’s military success under Moses’ leadership could be expected to continue under Joshua because the Lord promised to remain with them.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":72523,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Deuteronomul 3:21","title_en":"Study Note: Deuteronomul 3:21","content_ro":"<p><strong>3:21-29<\/strong> See Num 20:2-13; Ps 106:32-33.<\/p>","content_en":"<p><strong>3:21-29<\/strong> See Num 20:2-13; Ps 106:32-33.<\/p>","summary_ro":"3:21-29 See Num 20:2-13; Ps 106:32-33.","summary_en":"3:21-29 See Num 20:2-13; Ps 106:32-33.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":72524,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Deuteronomul 3:21","title_en":"Study Note: Deuteronomul 3:21","content_ro":"<p><strong>3:21<\/strong> <em>He will do the same:<\/em> Israel’s military success under Moses’ leadership could be expected to continue under Joshua because the Lord promised to remain with them.<\/p>","content_en":"<p><strong>3:21<\/strong> <em>He will do the same:<\/em> Israel’s military success under Moses’ leadership could be expected to continue under Joshua because the Lord promised to remain with them.<\/p>","summary_ro":"3:21 He will do the same: Israel’s military success under Moses’ leadership could be expected to continue under Joshua because the Lord promised to remain with them.","summary_en":"3:21 He will do the same: Israel’s military success under Moses’ leadership could be expected to continue under Joshua because the Lord promised to remain with them.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":100149,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Deuteronomul 3:21","title_en":"Study Note: Deuteronomul 3:21","content_ro":"<p><strong>3:21-29<\/strong> See Num 20:2-13; Ps 106:32-33.<\/p>","content_en":"<p><strong>3:21-29<\/strong> See Num 20:2-13; Ps 106:32-33.<\/p>","summary_ro":"3:21-29 See Num 20:2-13; Ps 106:32-33.","summary_en":"3:21-29 See Num 20:2-13; Ps 106:32-33.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":100150,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Deuteronomul 3:21","title_en":"Study Note: Deuteronomul 3:21","content_ro":"<p><strong>3:21<\/strong> <em>He will do the same:<\/em> Israel’s military success under Moses’ leadership could be expected to continue under Joshua because the Lord promised to remain with them.<\/p>","content_en":"<p><strong>3:21<\/strong> <em>He will do the same:<\/em> Israel’s military success under Moses’ leadership could be expected to continue under Joshua because the Lord promised to remain with them.<\/p>","summary_ro":"3:21 He will do the same: Israel’s military success under Moses’ leadership could be expected to continue under Joshua because the Lord promised to remain with them.","summary_en":"3:21 He will do the same: Israel’s military success under Moses’ leadership could be expected to continue under Joshua because the Lord promised to remain with them.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":127775,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Deuteronomul 3:21","title_en":"Study Note: Deuteronomul 3:21","content_ro":"<p><strong>3:21-29<\/strong> See Num 20:2-13; Ps 106:32-33.<\/p>","content_en":"<p><strong>3:21-29<\/strong> See Num 20:2-13; Ps 106:32-33.<\/p>","summary_ro":"3:21-29 See Num 20:2-13; Ps 106:32-33.","summary_en":"3:21-29 See Num 20:2-13; Ps 106:32-33.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":127776,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Deuteronomul 3:21","title_en":"Study Note: Deuteronomul 3:21","content_ro":"<p><strong>3:21<\/strong> <em>He will do the same:<\/em> Israel’s military success under Moses’ leadership could be expected to continue under Joshua because the Lord promised to remain with them.<\/p>","content_en":"<p><strong>3:21<\/strong> <em>He will do the same:<\/em> Israel’s military success under Moses’ leadership could be expected to continue under Joshua because the Lord promised to remain with them.<\/p>","summary_ro":"3:21 He will do the same: Israel’s military success under Moses’ leadership could be expected to continue under Joshua because the Lord promised to remain with them.","summary_en":"3:21 He will do the same: Israel’s military success under Moses’ leadership could be expected to continue under Joshua because the Lord promised to remain with them.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"23":[{"id":27936,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Book of Numbers","title_en":"Book of Numbers","content_ro":"<h3>NUMBERS, Book of<\/h3>\n<p>Fourth book of the English Bible. Its title is the English translation of the Latin Vulgate title, <em>Numeri.<\/em> The book takes this name from the fact that several rosters of various kinds are recorded in the book, specifically, the two army musters in chapters 1 and 26, the tribal camp and march arrangements in chapter 2, and the Levitical censuses in chapters 3 and 4.<\/p>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Background<\/p>\n<p>• Purpose<\/p>\n<p>• Content<\/p>\n<p>• Theological Teaching<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>The question of the authorship of Numbers is part of the larger question of the authorship of the Pentateuch. Until the appearance of the higher-critical documentary theories of the 19th century, the Mosaic authorship of the Pentateuch was almost universally held by both Jews and Christians alike. This time-honored tradition is supported by the Pentateuch itself (e.g., Ex 17:14; 24:4; 34:27; Nm 33:2; Dt 31:9, 24), the rest of the OT (e.g., Jos 23:6; Jgs 3:4; Mal 4:4), as well as Jesus’ teaching (e.g., Jn 5:46-47), and the rest of the NT (e.g., Acts 28:23; Rom 10:19; 1 Cor 9:9). Although discrepancies in the Pentateuch were widely and openly acknowledged, nevertheless Moses, the 15th-century <span>BC<\/span> lawgiver, was affirmed as the primary author of the Pentateuchal literature.<\/p>\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<h5>Sinai Peninsula<\/h5>\n<p>The historical background of Numbers begins primarily in the geographical region of the Sinai Peninsula of the mid-second millennium <span>BC<\/span>.<\/p>\n<p>The Sinai Peninsula is in the shape of an inverted triangle with the base on the north. It is approximately 240 miles (386.2 kilometers) long from north to south and 175 miles (281.6 kilometers) wide at the northern base, with an area of approximately 22,000 square miles (56,980 square kilometers). It is bounded on the north by the Mediterranean Sea and the southern border of Canaan, on the west by the Bitter Lakes and the Gulf of Suez, and on the east by the Arabah and the Gulf of Aqaba. Beginning in the north at the Mediterranean coast and moving south, for about 15 miles (24.1 kilometers) the soil is sandy. South of this coastal plain is a high plateau (Et-Tih) of gravel and limestone (about 2,500 feet, or 762 meters, above sea level), stretching south into the peninsula for approximately 150 miles (241.4 kilometers). Rising above the plateau at this point is a granite mountain formation with peaks up to 8,000 feet (2,438.4 meters) above sea level. In this mountainous region at the apex of the peninsular triangle, Jebel Musa (7,363 feet, or 2,244.2 meters, high), the traditional site where Israel camped before Mt Sinai and Moses received the law, rises above the plain.<\/p>\n<p>The peninsula itself is comprised of five wilderness areas. In the north and immediately east of the land of Goshen is the approximately 40-mile- or 64.4-kilometer-wide wilderness of Shur, which runs past the River of Egypt (Wadi el-Arish) to the region of Kadesh-barnea and northeast to Beersheba. East of this region is the wilderness of Zin, extending east from the wilderness of Shur to the southern tip of the Dead Sea. Kadesh-barnea is located on its southern border (Nm 20:1; 33:36). South of the wilderness of Shur is the wilderness of Etham, and east of this wilderness in the east-central region of Sinai is the great wilderness of Paran (Dt 1:19). Kadesh-barnea is on the northern border of this territory (Nm 13:26). In this area the Israelites spent 38 of their 40 years of wandering. Southwest of the wilderness of Paran, on the western slopes of the peninsula, not far from the granite mountains standing in the southern apex of the triangle, is the wilderness of Sin.<\/p>\n<p>While the region is generally desolate and barren, it is not impassable or incapable of sustaining travelers. Wells and springs dot both the western and eastern borders at reasonable distances from each other. The water table is fairly close to ground level, making the digging of wells possible (Nm 20:17; 21:16-18). The limestone rocks are also capable of holding great amounts of water (20:11). Vegetation is sparse except around the more permanent streams where vegetation and date palms flourish. The rainy season in winter is approximately 20 days. Quail (11:31-32) are known to migrate across the peninsula to Europe in the spring.<\/p>\n\n<h5>The Peoples Israel Confronted<\/h5>\n<h6>Amalekites and Canaanites (14:25, 43-45; 24:20)<\/h6>\n<p>The Amalekites were descendants of Amalek, son of Eliphaz and grandson of Esau (Gn 36:12, 16). They were generally a nomadic people. In the Sinai Peninsula they were the first to war against Israel at Rephidim (cf. Nm 24:20), perhaps the Wadi Refayid in southwest Sinai (Ex 17:8-16), before Israel reached Horeb. A year later, the Amalekites settled in the hills and valleys north of Kadesh-barnea. In league with the Canaanites, the inhabitants of Palestine, they blocked the effort of Israel to invade the land of promise from the south (Nm 14:45). Israel’s will to wage war appears to have been completely broken for years to come.<\/p>\n<h6>Edomites (20:14-21; 21:4, 10-11)<\/h6>\n<p>Edom, or Seir (24:18), is the territory south of the Dead Sea occupied by Esau’s descendants. Stretching from its northern border at the Wadi Zered (21:12), which flowed into the Dead Sea at its southern tip, 100 miles (160.9 kilometers) south to the Gulf of Aqaba, it occupied both sides of the Arabah, with Kadesh-barnea again standing on the edge of its western border (20:16), giving it a land area of approximately 4,000 square miles (10,360 square kilometers). It is a rugged mountain region with peaks rising to 3,500 feet (1,066.8 meters). The “king’s highway,” an ancient trade route from Damascus through the Transjordan to the Gulf of Aqaba, passed through its territory and major cities, Bozrah and Leman. While Edom was not fertile, it did have cultivable areas (20:17-19).<\/p>\n<p>During Israel’s march to the Transjordan region, Edom refused to let Israel journey directly east from Kadesh through its territory but forced Israel to move southeast into and up the Arabah (21:4, 11). In spite of this hostility to God’s people, Israel was forbidden to attack (Dt 2:2-8) or to hate the Edomites (23:7), and so Edom was spared from destruction during the conquest of the land. The area was later conquered by David (2 Sm 8:13-14) according to Balaam’s prophecy (Nm 24:18).<\/p>\n<h6>Arad (21:1-3)<\/h6>\n<p>Arad was a south Canaanite settlement in the Negev. Its king, after fighting against Israel and taking some captives, was later defeated at Hormah.<\/p>\n<h6>Moabites (21:11-15; 22:1–24:25)<\/h6>\n<p>Moab, occupied by the descendants of Lot (Gn 19:37), is the territory east of the Dead Sea lying primarily between the Wadi Arnon (Nm 21:13) and the Wadi Zered with a land area of approximately 1,400 square miles (3,626 square kilometers).<\/p>\n<p>In the late middle Bronze Age, the Moabites had overflowed their main plateau and had extended well to the north of the Arnon all the way to the northern end of the Dead Sea (21:20). At the time of the events recorded in Numbers, however, the Amorites occupied the area from Arnon all the way north to the Wadi Jabbok (vv 13, 21-24), having earlier taken this land from Moab (vv 26-30). The Moabite kingdom was highly organized, with agriculture and livestock, splendid buildings, distinctive pottery, and strong fortifications around her borders. Its god was Chemosh (v 29).<\/p>\n<p>Balak, king of Moab during the period of the conquest, in league with Midian, hired Balaam to curse Israel (chs 22–24). When this failed, the two heathen powers sought to neutralize Israel by luring the people of God into the worship of Chemosh and into idolatry (25:1-2). In the war that ensued, Israel defeated Midian (31:1-18), but by God’s express command (Dt 2:9-13) spared Moab. But as Balaam had prophesied earlier (Nm 24:17), David in the 11th century warred against and defeated Moab (2 Sm 8:2, 13-14).<\/p>\n<h6>Amorites (21:21-35)<\/h6>\n<p>The Amorites, the people who had occupied northern Moabite territory (Nm 21:25-30), were descendants of Canaan (Gn 10:16) who had scattered throughout the hill country on both sides of the Jordan River. Heshbon was their capital city. Both Sihon of Heshbon and Og of Bashan were Amorite kings (Dt 3:8).<\/p>\n<p>As for Bashan (Nm 21:33-35; cf. Dt 1:4; 3:1-12), it is the fertile grazing region (Nm 32:1-5) east of the Sea of Kinnereth (Galilee), whose northern border extended to Mt Hermon and whose southern border, while normally the river Yarmuk, in the Mosaic age was the Wadi Jabbok (Jos 12:4-5). Its land area covered approximately 5,000 square miles (12,950 square kilometers). Its major cities were Ashtaroth, Edrei, and Golan. After the conquest of the land, this territory fell to the half-tribe of Manasseh, with Gad occupying southern Gilead, and Reuben the region south to the Wadi Arnon.<\/p>\n<h6>Midianites (25:16-18; 31:1-54)<\/h6>\n<p>The Midianites, descendants of Abraham through the concubine Keturah (Gn 25:2), were desert dwellers in Transjordan from Moab to the region south of Edom. The elders of Moab and Midian cooperated in hiring Balaam to curse Israel (Nm 22:4-7). Later, when that effort proved fruitless, the Midianites, again with Moab, led Israel into idolatry and immorality (25:1-6, 14-15). Cozbi, the Midianite woman who was executed for her wickedness (25:8), was the daughter of Zur, one of the five Midianite kings confederate with the Amorite king Sihon (Jos 13:21) who were later killed in Israel’s holy war against Midian (Nm 31:8). This war with Midian apparently broke the back of any remaining Amorite resistance, for Joshua 13:15-23 clearly intimates that as a result the tribe of Reuben occupied this territory.<\/p>\n<p class=\"h2\" id=\"Purpose\">Purpose<\/p>\n<p>Numbers serves a twofold purpose. First, as a historical book, it contains the account of Israel’s fortunes from Mt Sinai to the plains of Moab on the eve of the conquest of Canaan—that almost-40-year period spent in the wilderness of Sinai and in Transjordan (1447–1407 <span>BC<\/span>). While recounting Israel’s many failures and God’s many faithful acts, it depicts Moses, Israel’s leader, in all of his greatness and in all of his weakness. The two army rolls (chs 2 and 26) introduce the “acts” of the main drama of its history: the first in preparation for entering the land, which failed due to Israel’s unbelief; the second, after the death of the entire generation that left Egypt, in preparation for the successful invasion of Canaan under Joshua’s leadership.<\/p>\n<p>Second, in line with Paul’s general belief that “whatever was written in former days was written for our instruction, that by steadfastness and by the encouragement of the scriptures we might have hope” (Rom 15:4, <span>rsv<\/span>), and in keeping with his specific teaching that “these things [that befell Israel in the wilderness] happened to them as a warning, but they were written down for our instruction, upon whom the end of the ages has come” (1 Cor 10:11, <span>rsv<\/span>), Numbers serves a doctrinal, typical, and hortatory purpose (cf. v 12). Historical events are divinely invested with spiritual truths, thereby becoming object lessons for the Christian.<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<h5>Chapter 1<\/h5>\n<p>The Lord commanded Moses to register (Nm 1:18) the men able to go to war (vv 2-3). The total number of soldiers in Israel was 603,550 (v 46). The Levites were not numbered in this roll (vv 47-54), since they were to be set apart for special service pertaining to the tabernacle.<\/p>\n<h5>Chapter 2<\/h5>\n<p>The Lord instructed Moses concerning the arrangement of the tribes while encamped and on the march. With the tabernacle in the center of the camp, Judah, Issachar, and Zebulun, totaling 186,400 (v 9), were to camp on the east; Reuben, Simeon, and Gad, totaling 151,450 (v 16), were to camp on the south; Ephraim, Manasseh, and Benjamin, totaling 108,100 (v 24), were to camp on the west; and Dan, Asher, and Naphtali, totaling 157,600 (v 31), were to camp on the north.<\/p>\n<p>On the march, Judah’s east group (v 9) was to set out first, followed by Reuben’s south group (v 16). The Levites with the tabernacle were to follow (v 17). Then Ephraim’s west group (v 24) was to follow the Levites, with Dan’s north group (v 31) bringing up the rear. This means that the Levites were flanked by two groups, before and behind.<\/p>\n<h5>Chapter 3<\/h5>\n<p>Aaron, the great-grandson of Levi through Kohath (Ex 6:16-20), and his descendants were designated to serve as priests at the tabernacle (Nm 3:2-3). The remaining descendants of Levi, from the families of Gershon, Kohath, and Merari, were to serve the Aaronic line at the tabernacle (vv 5-10). The Gershonites were responsible for the tabernacle coverings, hangings, and screens (vv 25-26); the Kohathites were responsible for the “furniture” in the tabernacle (v 31); and the Merarites were responsible for the frames, bars, and foundations for the tabernacle (vv 36-37).<\/p>\n<p>God instructed Moses to number the three Levitical families. Gershon’s descendants, totaling 7,500 (v 22), were to camp on the west, between the western group of tribes and the tabernacle. Kohath’s descendants, totaling 8,600 (v 28), were to camp on the south, between the southern group of tribes and the tabernacle. Merari’s descendants, totaling 6,200 (v 34), were to camp on the north, between the northern group of tribes and the tabernacle. Moses and the Aaronic family were to camp on the east, between the eastern group of tribes and the tabernacle (v 38). Both in camp and on the march, then, the tabernacle was in the midst of Israel.<\/p>\n<p>The census of Israel’s firstborn males disclosed 273 more male babies than Levites (vv 40-46), and since the Levites were a ransom for Israelite males on a one-to-one basis, the 273 additional male children had to be ransomed by atonement money (vv 46-51).<\/p>\n<h5>Chapter 4<\/h5>\n<p>God instructed Moses that only Levites between the ages of 30 and 50 were to serve at the tabernacle. A census disclosed that there were 2,750 Kohathites (v 36), 2,630 Gershonites (v 40), and 3,200 Merarites (v 44), making a total of 8,580 (v 48) who were eligible to serve the Aaronic priests.<\/p>\n<p>God further ordered the Aaronic priests, when the tabernacle was being dismantled for the march, to cover all the tabernacle “furniture” before the Kohathites even looked at them (v 20) lest the Kohathites, either looking at or touching them (v 15), should die (vv 15, 20).<\/p>\n<h5>Chapter 5<\/h5>\n<p>For ceremonial purposes, God demanded that lepers, those with a bodily discharge, and those who had touched the dead, must be put outside the camp until they were purified (vv 1-4). Furthermore, God instructed those making restitution for a wrongdoing, if the wronged person was no longer alive, to give the restitution price to a priest (vv 5-10).<\/p>\n<p>Finally, if a woman was suspected by her husband of infidelity but there was no evidence of such, the woman was to undergo a trial by water ordeal to relieve the man of his suspicions. The priest was to give her holy water with dust from the floor of the tabernacle in it to drink. If she was guilty, the water by divine direction would cause her pain, make her abdomen swell, and her thigh waste away (vv 11-31).<\/p>\n<h5>Chapter 6<\/h5>\n<p>Laws pertaining to the Nazirite were given next. A Nazirite was a person who determined to take a vow to separate himself wholly to the Lord. To dramatize this separation, the Nazirite was to drink no intoxicating beverage, let the hair grow long, and touch no dead body (vv 3-6). Should he defile himself, he was to follow prescribed rules for ceremonial cleansing (vv 9-12). When his vow had run its course, he was to follow prescribed rules for terminating his vow (vv 13-21). Finally, God instructed the Aaronic priesthood concerning the blessing they were to pronounce upon the Israelite worshiper (vv 22-27).<\/p>\n<h5>Chapter 7<\/h5>\n<p>The leaders in Israel brought six wagons and twelve oxen for use in the transfer of the tabernacle (7:3). Moses gave two wagons and four oxen to the Gershonites (v 7), and four wagons and eight oxen to the Merarites (v 8). (The Kohathites were to carry the “furniture” of the tabernacle on their shoulders, v 9.) For twelve consecutive days, to consecrate the altar after it was anointed (vv 10, 88), the tribal leaders, in the order of march (cf. ch 2), brought similar offerings. God demonstrated his pleasure with this gesture by speaking to Moses from the mercy seat (v 89).<\/p>\n<h5>Chapter 8<\/h5>\n<p>God granted the prerogative to light the seven-branched lampstand to the Aaronic priests (vv 1-4). Following divine instructions, Moses and Aaron consecrated the Levites to the service of the tabernacle by means of a purification ceremony (vv 5-22).<\/p>\n<h5>Chapters 9:1–10:10<\/h5>\n<p>For the benefit of the worshiper who was ceremonially unclean or away on a journey at the time of the Passover, God granted permission to observe the Passover a month later (vv 6-12; see also ch 27).<\/p>\n<p>God gave final instructions to the people before their departure from Sinai. They were to prepare for marching when they saw the cloud ascending from the tabernacle, and they were to stop at the place where the cloud settled down (9:15-23). The people were to assemble at the tabernacle if two silver trumpets were blown; only the leaders were to come if one was blown; and at the blast of a military alarm, the several groups of tribes were to prepare for an immediate march (10:1-10).<\/p>\n<h5>Chapters 10:11–14:45<\/h5>\n<p>The next section recounts the march from Sinai to Kadesh-barnea, a period of time approximately one and a half to two months in length (cf. 10:11; 13:20). Almost immediately the people began to complain as they passed through the terrible wilderness of Paran (Dt 1:19), angering the Lord at Taberah (Nm 11:1-3) and at Kibroth-hattaavah (Nm 11:4-35; Pss 78:26-31; 106:13-15). Miriam and Aaron challenged Moses’ sole right to speak for God to the people, which resulted in temporary leprosy as punishment for Miriam (doubtless the leader in the provocation). Through Moses’ intercession, the two were forgiven (Nm 12). Out of this event, however, came the remarkable description of Moses’ relationship to God as a unique means of revelation (vv 6-8).<\/p>\n<p>From Paran (Kadesh-barnea) Moses dispatched the spies to survey the land (ch 13). Deuteronomy 1:22 suggests that the plan to spy out the land originated with the people, with Moses (at God’s behest) acquiescing. At the end of 40 days, they returned. Only Caleb and Joshua urged the people to advance to the conquest; the other 10 spies spoke of foes too formidable for them to defeat. The people, greatly discouraged, attempted to stone Caleb and Joshua (Nm 14:10), and were prevented from doing so only by the sudden appearance of the glory cloud at the tabernacle. God swore in his wrath (Nm 14:21; cf. Heb 3:7–4:10) that, with the exception of Caleb and Joshua, none of that generation would enter the land of promise (Nm 14:21-35). He then struck down the 10 unbelieving spies (v 37). Presumptuously, and in spite of God’s express command to the contrary (Dt 1:42), Israel attempted to advance on the land, leaving Moses and the ark of the covenant in the camp. They were challenged by the Amalekites and Canaanites.<\/p>\n<p>Israel remained in this general area with tribal families fanning out over the wilderness and settling around springs and oases (Dt 1:46). Numbers 15:1–21:20 relates the account of the 38 years of wilderness wandering. Much of this time was probably spent around Kadesh-barnea (Dt 1:46).<\/p>\n<h5>Chapter 15<\/h5>\n<p>Further priestly legislation was given (Nm 15:1-21). Also, the procedure to be followed when an Israelite committed a sin deliberately and defiantly was spelled out in terms of excommunication: there was no atonement for such an attitude (vv 22-31). A Sabbath violator was executed (vv 32-36), perhaps as an illustration of the foregoing legislation. Finally, to assist them in obeying God’s laws, the Israelites were instructed to tie blue tassels to their outer garments as reminders (vv 37-41).<\/p>\n<h5>Chapter 16<\/h5>\n<p>Korah challenged Aaron’s high priesthood, and Dathan, Abiram, and On challenged Moses’ leadership (vv 1-14). God, at Moses’ word, opened up the earth and swallowed the offenders (Nm 16:32; cf. Dt 9:6; Ps 106:16-18). Korah is regarded in the NT (Jude 1:11) as a classic example of a rebellious malcontent.<\/p>\n<p>Numbers 26:11 states that Korah’s young children did not perish with him. Perhaps they became the ancestors of the “sons of Korah,” the sacred musicians of the temple who composed 12 Korahite psalms (Pss 42–49, 84–85, 87–88).<\/p>\n<h5>Chapter 17<\/h5>\n<p>God then instructed the leaders of each tribe to bring rods, 12 in all, to write the names of the tribes upon them (with Aaron’s name on Levi’s rod), and to deposit them in the tabernacle. The following day, Aaron’s rod had sprouted with blossoms and ripe almonds, thus vindicating Aaron’s special high-priestly status.<\/p>\n<h5>Chapters 18–19<\/h5>\n<p>Further priestly legislation was given. In 18:1-7, the full responsibility for the priestly service was given to the Aaronic priests—a very natural consequence of the preceding chapter. The Levites were to assist the Aaronic order (v 6). Since the tribe of Levi received no land inheritance, they were to be supported from the offerings of the people (vv 8-20).<\/p>\n<p>In 19:1-22 instructions concerning ceremonial impurity were given. When an Israelite became ceremonially unclean through contact with death (vv 11-16), God required that he be purified from his sin (vv 9, 17) by the sprinkling of specially prepared water upon him.<\/p>\n<h5>Chapter 20<\/h5>\n<p>With Israel once again at Kadesh on the southern border of the wilderness of Zin in the first month of the 40th year of wandering, Miriam died and was buried (v 1). According to the encampment list in chapter 33, 18 encampments may have occurred for Israel since the nation had last been at this site (cf. 33:18-36).<\/p>\n<p>At this time the nation complained once again because there was little water (20:2). Moses, at God’s instruction, brought forth water from a rock (vv 8-11), but because of a gross infraction by Moses and Aaron on this occasion, God announced that they would not be permitted to lead Israel in the conquest of the land (vv 12, 23-24).<\/p>\n<p>The chapter closes with Edom refusing Israel passage across its territory (vv 14-21) and Aaron dying on Mt Hor on the border of Edom (vv 22-29) in the fifth month of the 40th year (33:38). Eleazar, Aaron’s son, assumed the office of high priest.<\/p>\n<h5>Chapter 21<\/h5>\n<p>After a quick victory over Arad (vv 1-3), Israel started south to encircle Edom. Becoming impatient with God and with Moses, the people expressed their disgust with God’s provision of manna. The Lord sent poisonous snakes to the camp, causing many to die. But at God’s command Moses fashioned a snake out of bronze and placed it atop a standard. All who looked to the bronze snake survived (vv 4-10). The bronze snake was preserved and later was destroyed by Hezekiah, the symbol having become by his time an idol (2 Kgs 18:4). Later still, Jesus drew an analogy between these wicked sinners looking to the bronze snake and being delivered and men looking to him by faith and being saved (Jn 3:14-15).<\/p>\n<p>Leaving that fateful place, Israel journeyed into and up the Arabah, crossed the Wadi Zered in an eastern swing around Moab, finally crossing the Arnon into Amorite territory. Journeying north, they camped at Pisgah (Nm 21:10-20).<\/p>\n<p>At this point the conquest of the Transjordan begins. In quick succession Israel defeated Sihon of Heshbon (vv 21-31) and Og of Bashan (vv 33-35) and settled in the plains of Moab (22:1). This encampment was the scene for the remainder of the activities of Numbers, Deuteronomy, and Joshua 1–3. In a real sense, one can say the wilderness wanderings were now over.<\/p>\n<p>Here is the place, then, to summarize the spiritual condition of Israel on the eve of the conquest of Canaan. Numbers makes it quite evident that the entire generation that left Egypt, with the exception of Joshua and Caleb, was to die in the wilderness because of its apostasy (cf. Am 5:25), unbelief, and general failure to keep covenant with God. None of the generation of male children born in the wilderness had been circumcised (Jos 5:2-9). Psalm 90 underscores Israel as the recipient of God’s wrath in the wilderness. It is in this pitiable spiritual condition that Israel arrived on the plains of Moab.<\/p>\n<h5>Chapters 22–24<\/h5>\n<p>Balak, king of Moab, frightened by Israel’s presence, joined with Midian to hire Balaam, the false prophet, to curse Israel. For gain, Balaam agreed (2 Pt 2:15; Jude 1:11), but God prevented him, causing him rather to bless Israel in his four oracular utterances (Nm 23:7-10, 18-24; 24:3-9, 15-19) and to predict the destruction of Moab, Edom, Amalek (24:20), the Kenites (24:21), and Asshur (24:24). With that, Balak and Balaam separated. Balaam, in collusion with Midian, agreed to counsel Israel to commit idolatry and immorality (31:16). And so, where Balak failed to turn the Lord against Israel, Balaam succeeded (ch 25).<\/p>\n<h5>Chapter 25<\/h5>\n<p>Israel sinned against God by idolatrous and immoral acts with the people of Moab (vv 1-3). In carrying out the command of God to destroy the reprobate Israelites, Phinehas killed Zimri and Cozbi, the latter being a daughter of one of the five kings of Midian (vv 4-14). This event provided the occasion for God to declare a holy war against Midian (vv 16-18; cf. ch 31).<\/p>\n<h5>Chapter 26<\/h5>\n<p>The Lord commanded Moses to take a roll of the men of the second generation who were capable of warring against Israel’s enemies. The total number came to 601,730 (v 51), a reduction of 1,820 men from the first count. With a smaller force than the first generation, Israel conquered Canaan, clearly indicating that Israel could have spared itself the years of wandering if only the nation had obeyed God 38 years before Kadesh. The Levites totaled 23,000 males a month old and upward (vv 57-62).<\/p>\n<h5>Chapter 27<\/h5>\n<p>At the request of the daughters of Zelophehad (cf. 26:33) that they be granted the right to inherit their father’s possessions since he had no sons, the Lord agreed that they could, using the occasion to give further laws of inheritance (vv 1-11).<\/p>\n<p>Reminded that he would soon die in Abarim, Moses requested that God appoint his successor. God selected Joshua, and Moses commissioned him (vv 12-23).<\/p>\n<h5>Chapters 28–30<\/h5>\n<p>Further priestly legislation regarding offerings for various occasions was given. God also instructed Moses to inform the people concerning vows. When a man made a vow, it was inviolable (30:2), but if a woman made a vow, the man (father, husband) responsible for her could nullify it if he felt that it was rash (vv 1-16).<\/p>\n<h5>Chapter 31<\/h5>\n<p>The account of the holy war declared against Midian in 25:16-18 is given. With Phinehas accompanying 12,000 warriors, Israel defeated Midian, killing Balaam along with the five kings and many male adults of Midian (31:1-8). The Midianite women and children were taken captive, but Moses commanded that all the male children and the nonvirgin women be killed (vv 9-18). One must not conclude that this war meant the end of Midian as such, for Midian later proved a formidable foe of Israel in the time of the judges (Jgs 6).<\/p>\n<p>After the battle, the warriors were instructed to purify themselves, their clothing, and the booty from the war before coming into the camp (Nm 31:19-24). Furthermore, they were instructed to divide the booty in half and to contribute one-fifth of one percent of their half to the high priest (“the Lord’s tribute”). The other half was divided among the people who had remained in camp, after the Levites received a two percent contribution (vv 25-31).<\/p>\n<p>Verses 32-47 give the tally of the booty after its division into two parts and the amount that was given from each part to Eleazar and the Levites. The tally is said by some to be too high to be authentic, but there is no evidence that disputes the recorded figures.<\/p>\n<p>In thanksgiving to God because no Israelite had been killed in the war (v 49) and to make atonement for themselves (v 50), the army officers brought a special offering of gold trinkets to Moses and Eleazar, which was placed in the tabernacle as a memorial (vv 48-54).<\/p>\n<h5>Chapter 32<\/h5>\n<p>At their request and on the condition that they aid the other tribes in the conquest of Canaan, Reuben, Gad, and the half-tribe of Manasseh were allotted the Transjordan region. Moses earnestly besought the Lord to change his mind about not permitting him to enter the land of promise (Dt 3:23-27). But God would not let him.<\/p>\n<h5>Chapters 33–34<\/h5>\n<p>At God’s command, Moses kept a written record of Israel’s itinerary from Egypt to the plains of Moab. Here is biblical evidence of the Mosaic authorship of Numbers.<\/p>\n<p>The boundaries of the Promised Land were now given. The southern boundary would run from the southern tip of the Dead Sea, south of Kadesh-barnea up to the River of Egypt (Wadi el-Arish), and on to the Mediterranean Sea (34:3-5). The western boundary would be the coastline of the Mediterranean Sea itself (v 6). The northern boundary, not realized until the times of David and Solomon (2 Sm 8:3-12; 1 Kgs 8:65), was to extend from the Mediterranean Sea east to Hamath, at the head of the Orontes River (Nm 34:7-9). The eastern boundary was to be practically on a vertical line, with the Jordan Valley running north to the northern boundary (vv 10-12). The nine and a half tribes were to divide this area among themselves (vv 13-15).<\/p>\n<p>The Lord then selected the men who were to bear the responsibility of dividing the land of Canaan among the western tribes after the conquest (vv 16-29).<\/p>\n<h5>Chapter 35<\/h5>\n<p>God instructed Israel to give 48 cities throughout the land on both sides of the Jordan to the Levites for a permanent possession (vv 1-8), since that tribe was not included in the land allotments to the other tribes. The number of cities each tribe was to give was to be determined by its size (v 8). Six of the Levitical cities, three on each side of the Jordan, were to be designated “cities of refuge” for the manslayer (v 6; cf. Jos 20).<\/p>\n<p>Legislation concerning the manslayer follows (vv 9-34). If the slayer committed murder, the kinsman avenger had the right to fulfill his role as executioner (vv 16-21). If, however, the killing was unintentional, the manslayer was to flee to the nearest city of refuge for a trial. If found innocent of murder, he was assigned to remain within the city of refuge until the death of the high priest. If he left the city before then, the kinsman avenger was permitted to execute him (vv 22-34).<\/p>\n<h5>Chapter 36<\/h5>\n<p>Basing their question on the earlier law established in chapter 27, the leaders from Manasseh asked whether an heiress should be allowed to marry outside her tribe, with the accompanying transfer of property from one tribe to another that would ensue. God directed that an heiress would have to marry within her tribe (vv 1-12).<\/p>\n<p>The last verse of the book refers to all the laws given in the plains of Moab (26:1–36:12; cf. Lv 27:34).<\/p>\n<p class=\"h2\" id=\"TheologicalTeaching\">Theological Teaching<\/p>\n<p>In the book of Numbers God is revealed as the unchangingly faithful God of the covenant (Nm 23:19). This faithfulness to his covenant required that he both guide and care for his people and punish their sins against him. But no impediment was so great that God’s design to bring his people to the land of promise was thwarted (11:23).<\/p>\n<p>Both by his wrathful reaction to Israel’s sin and by the numerous priestly laws, God highlights his awesome holiness. The legislation expressly teaches that the person who approaches God must be clean. Even to look with unholy eyes upon the holiness of God meant death (4:20).<\/p>\n<p>His sovereignty over all of life is evident from the attention he displays over even the minutest aspects of life. The phrase “And the Lord said unto Moses” occurs over 50 times, and the words that follow in each case deal with all kinds of matters.<\/p>\n<p>As the God of the covenant, God’s “christological” character is also apparent. God’s blessing and faithfulness reflect the christological motif. Finally, Moses’ prophetic leadership (Acts 7:37-38) and intercessory ministry (e.g., Nm 11:2; 12:13; 14:19), in the Aaronic priesthood (e.g., ch 16), in the animal sacrifices (cf. 19:9; Heb 9:13), and in the symbols (the manna, the water, the bronze snake) foreshadow the future Christ.<\/p>\n<p>In Israel’s responses to God, the people depict all of human sinfulness and faithlessness. Israel’s wanderings illustrate the results of unbelief. The punishments of Israel prove the maxim of Numbers 32:23: “But if you fail to keep your word, then you will have sinned against the <span>Lord<\/span>, and you may be sure that your sin will find you out” (<span>nlt<\/span>). Numbers forcefully teaches that safety and blessing are to be found only in trust in the Lord. Only he is capable of bringing men and women to the place of rest (Heb 4:9).<\/p>\n<p><em>See also<\/em> Deuteronomy, Book of; Exodus, Book of; Genesis, Book of; Leviticus, Book of; Moses; Wilderness Wanderings.<\/p>","content_en":"<h3>NUMBERS, Book of<\/h3>\n<p>Fourth book of the English Bible. Its title is the English translation of the Latin Vulgate title, <em>Numeri.<\/em> The book takes this name from the fact that several rosters of various kinds are recorded in the book, specifically, the two army musters in chapters 1 and 26, the tribal camp and march arrangements in chapter 2, and the Levitical censuses in chapters 3 and 4.<\/p>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Background<\/p>\n<p>• Purpose<\/p>\n<p>• Content<\/p>\n<p>• Theological Teaching<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>The question of the authorship of Numbers is part of the larger question of the authorship of the Pentateuch. Until the appearance of the higher-critical documentary theories of the 19th century, the Mosaic authorship of the Pentateuch was almost universally held by both Jews and Christians alike. This time-honored tradition is supported by the Pentateuch itself (e.g., Ex 17:14; 24:4; 34:27; Nm 33:2; Dt 31:9, 24), the rest of the OT (e.g., Jos 23:6; Jgs 3:4; Mal 4:4), as well as Jesus’ teaching (e.g., Jn 5:46-47), and the rest of the NT (e.g., Acts 28:23; Rom 10:19; 1 Cor 9:9). Although discrepancies in the Pentateuch were widely and openly acknowledged, nevertheless Moses, the 15th-century <span>BC<\/span> lawgiver, was affirmed as the primary author of the Pentateuchal literature.<\/p>\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<h5>Sinai Peninsula<\/h5>\n<p>The historical background of Numbers begins primarily in the geographical region of the Sinai Peninsula of the mid-second millennium <span>BC<\/span>.<\/p>\n<p>The Sinai Peninsula is in the shape of an inverted triangle with the base on the north. It is approximately 240 miles (386.2 kilometers) long from north to south and 175 miles (281.6 kilometers) wide at the northern base, with an area of approximately 22,000 square miles (56,980 square kilometers). It is bounded on the north by the Mediterranean Sea and the southern border of Canaan, on the west by the Bitter Lakes and the Gulf of Suez, and on the east by the Arabah and the Gulf of Aqaba. Beginning in the north at the Mediterranean coast and moving south, for about 15 miles (24.1 kilometers) the soil is sandy. South of this coastal plain is a high plateau (Et-Tih) of gravel and limestone (about 2,500 feet, or 762 meters, above sea level), stretching south into the peninsula for approximately 150 miles (241.4 kilometers). Rising above the plateau at this point is a granite mountain formation with peaks up to 8,000 feet (2,438.4 meters) above sea level. In this mountainous region at the apex of the peninsular triangle, Jebel Musa (7,363 feet, or 2,244.2 meters, high), the traditional site where Israel camped before Mt Sinai and Moses received the law, rises above the plain.<\/p>\n<p>The peninsula itself is comprised of five wilderness areas. In the north and immediately east of the land of Goshen is the approximately 40-mile- or 64.4-kilometer-wide wilderness of Shur, which runs past the River of Egypt (Wadi el-Arish) to the region of Kadesh-barnea and northeast to Beersheba. East of this region is the wilderness of Zin, extending east from the wilderness of Shur to the southern tip of the Dead Sea. Kadesh-barnea is located on its southern border (Nm 20:1; 33:36). South of the wilderness of Shur is the wilderness of Etham, and east of this wilderness in the east-central region of Sinai is the great wilderness of Paran (Dt 1:19). Kadesh-barnea is on the northern border of this territory (Nm 13:26). In this area the Israelites spent 38 of their 40 years of wandering. Southwest of the wilderness of Paran, on the western slopes of the peninsula, not far from the granite mountains standing in the southern apex of the triangle, is the wilderness of Sin.<\/p>\n<p>While the region is generally desolate and barren, it is not impassable or incapable of sustaining travelers. Wells and springs dot both the western and eastern borders at reasonable distances from each other. The water table is fairly close to ground level, making the digging of wells possible (Nm 20:17; 21:16-18). The limestone rocks are also capable of holding great amounts of water (20:11). Vegetation is sparse except around the more permanent streams where vegetation and date palms flourish. The rainy season in winter is approximately 20 days. Quail (11:31-32) are known to migrate across the peninsula to Europe in the spring.<\/p>\n\n<h5>The Peoples Israel Confronted<\/h5>\n<h6>Amalekites and Canaanites (14:25, 43-45; 24:20)<\/h6>\n<p>The Amalekites were descendants of Amalek, son of Eliphaz and grandson of Esau (Gn 36:12, 16). They were generally a nomadic people. In the Sinai Peninsula they were the first to war against Israel at Rephidim (cf. Nm 24:20), perhaps the Wadi Refayid in southwest Sinai (Ex 17:8-16), before Israel reached Horeb. A year later, the Amalekites settled in the hills and valleys north of Kadesh-barnea. In league with the Canaanites, the inhabitants of Palestine, they blocked the effort of Israel to invade the land of promise from the south (Nm 14:45). Israel’s will to wage war appears to have been completely broken for years to come.<\/p>\n<h6>Edomites (20:14-21; 21:4, 10-11)<\/h6>\n<p>Edom, or Seir (24:18), is the territory south of the Dead Sea occupied by Esau’s descendants. Stretching from its northern border at the Wadi Zered (21:12), which flowed into the Dead Sea at its southern tip, 100 miles (160.9 kilometers) south to the Gulf of Aqaba, it occupied both sides of the Arabah, with Kadesh-barnea again standing on the edge of its western border (20:16), giving it a land area of approximately 4,000 square miles (10,360 square kilometers). It is a rugged mountain region with peaks rising to 3,500 feet (1,066.8 meters). The “king’s highway,” an ancient trade route from Damascus through the Transjordan to the Gulf of Aqaba, passed through its territory and major cities, Bozrah and Leman. While Edom was not fertile, it did have cultivable areas (20:17-19).<\/p>\n<p>During Israel’s march to the Transjordan region, Edom refused to let Israel journey directly east from Kadesh through its territory but forced Israel to move southeast into and up the Arabah (21:4, 11). In spite of this hostility to God’s people, Israel was forbidden to attack (Dt 2:2-8) or to hate the Edomites (23:7), and so Edom was spared from destruction during the conquest of the land. The area was later conquered by David (2 Sm 8:13-14) according to Balaam’s prophecy (Nm 24:18).<\/p>\n<h6>Arad (21:1-3)<\/h6>\n<p>Arad was a south Canaanite settlement in the Negev. Its king, after fighting against Israel and taking some captives, was later defeated at Hormah.<\/p>\n<h6>Moabites (21:11-15; 22:1–24:25)<\/h6>\n<p>Moab, occupied by the descendants of Lot (Gn 19:37), is the territory east of the Dead Sea lying primarily between the Wadi Arnon (Nm 21:13) and the Wadi Zered with a land area of approximately 1,400 square miles (3,626 square kilometers).<\/p>\n<p>In the late middle Bronze Age, the Moabites had overflowed their main plateau and had extended well to the north of the Arnon all the way to the northern end of the Dead Sea (21:20). At the time of the events recorded in Numbers, however, the Amorites occupied the area from Arnon all the way north to the Wadi Jabbok (vv 13, 21-24), having earlier taken this land from Moab (vv 26-30). The Moabite kingdom was highly organized, with agriculture and livestock, splendid buildings, distinctive pottery, and strong fortifications around her borders. Its god was Chemosh (v 29).<\/p>\n<p>Balak, king of Moab during the period of the conquest, in league with Midian, hired Balaam to curse Israel (chs 22–24). When this failed, the two heathen powers sought to neutralize Israel by luring the people of God into the worship of Chemosh and into idolatry (25:1-2). In the war that ensued, Israel defeated Midian (31:1-18), but by God’s express command (Dt 2:9-13) spared Moab. But as Balaam had prophesied earlier (Nm 24:17), David in the 11th century warred against and defeated Moab (2 Sm 8:2, 13-14).<\/p>\n<h6>Amorites (21:21-35)<\/h6>\n<p>The Amorites, the people who had occupied northern Moabite territory (Nm 21:25-30), were descendants of Canaan (Gn 10:16) who had scattered throughout the hill country on both sides of the Jordan River. Heshbon was their capital city. Both Sihon of Heshbon and Og of Bashan were Amorite kings (Dt 3:8).<\/p>\n<p>As for Bashan (Nm 21:33-35; cf. Dt 1:4; 3:1-12), it is the fertile grazing region (Nm 32:1-5) east of the Sea of Kinnereth (Galilee), whose northern border extended to Mt Hermon and whose southern border, while normally the river Yarmuk, in the Mosaic age was the Wadi Jabbok (Jos 12:4-5). Its land area covered approximately 5,000 square miles (12,950 square kilometers). Its major cities were Ashtaroth, Edrei, and Golan. After the conquest of the land, this territory fell to the half-tribe of Manasseh, with Gad occupying southern Gilead, and Reuben the region south to the Wadi Arnon.<\/p>\n<h6>Midianites (25:16-18; 31:1-54)<\/h6>\n<p>The Midianites, descendants of Abraham through the concubine Keturah (Gn 25:2), were desert dwellers in Transjordan from Moab to the region south of Edom. The elders of Moab and Midian cooperated in hiring Balaam to curse Israel (Nm 22:4-7). Later, when that effort proved fruitless, the Midianites, again with Moab, led Israel into idolatry and immorality (25:1-6, 14-15). Cozbi, the Midianite woman who was executed for her wickedness (25:8), was the daughter of Zur, one of the five Midianite kings confederate with the Amorite king Sihon (Jos 13:21) who were later killed in Israel’s holy war against Midian (Nm 31:8). This war with Midian apparently broke the back of any remaining Amorite resistance, for Joshua 13:15-23 clearly intimates that as a result the tribe of Reuben occupied this territory.<\/p>\n<p class=\"h2\" id=\"Purpose\">Purpose<\/p>\n<p>Numbers serves a twofold purpose. First, as a historical book, it contains the account of Israel’s fortunes from Mt Sinai to the plains of Moab on the eve of the conquest of Canaan—that almost-40-year period spent in the wilderness of Sinai and in Transjordan (1447–1407 <span>BC<\/span>). While recounting Israel’s many failures and God’s many faithful acts, it depicts Moses, Israel’s leader, in all of his greatness and in all of his weakness. The two army rolls (chs 2 and 26) introduce the “acts” of the main drama of its history: the first in preparation for entering the land, which failed due to Israel’s unbelief; the second, after the death of the entire generation that left Egypt, in preparation for the successful invasion of Canaan under Joshua’s leadership.<\/p>\n<p>Second, in line with Paul’s general belief that “whatever was written in former days was written for our instruction, that by steadfastness and by the encouragement of the scriptures we might have hope” (Rom 15:4, <span>rsv<\/span>), and in keeping with his specific teaching that “these things [that befell Israel in the wilderness] happened to them as a warning, but they were written down for our instruction, upon whom the end of the ages has come” (1 Cor 10:11, <span>rsv<\/span>), Numbers serves a doctrinal, typical, and hortatory purpose (cf. v 12). Historical events are divinely invested with spiritual truths, thereby becoming object lessons for the Christian.<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<h5>Chapter 1<\/h5>\n<p>The Lord commanded Moses to register (Nm 1:18) the men able to go to war (vv 2-3). The total number of soldiers in Israel was 603,550 (v 46). The Levites were not numbered in this roll (vv 47-54), since they were to be set apart for special service pertaining to the tabernacle.<\/p>\n<h5>Chapter 2<\/h5>\n<p>The Lord instructed Moses concerning the arrangement of the tribes while encamped and on the march. With the tabernacle in the center of the camp, Judah, Issachar, and Zebulun, totaling 186,400 (v 9), were to camp on the east; Reuben, Simeon, and Gad, totaling 151,450 (v 16), were to camp on the south; Ephraim, Manasseh, and Benjamin, totaling 108,100 (v 24), were to camp on the west; and Dan, Asher, and Naphtali, totaling 157,600 (v 31), were to camp on the north.<\/p>\n<p>On the march, Judah’s east group (v 9) was to set out first, followed by Reuben’s south group (v 16). The Levites with the tabernacle were to follow (v 17). Then Ephraim’s west group (v 24) was to follow the Levites, with Dan’s north group (v 31) bringing up the rear. This means that the Levites were flanked by two groups, before and behind.<\/p>\n<h5>Chapter 3<\/h5>\n<p>Aaron, the great-grandson of Levi through Kohath (Ex 6:16-20), and his descendants were designated to serve as priests at the tabernacle (Nm 3:2-3). The remaining descendants of Levi, from the families of Gershon, Kohath, and Merari, were to serve the Aaronic line at the tabernacle (vv 5-10). The Gershonites were responsible for the tabernacle coverings, hangings, and screens (vv 25-26); the Kohathites were responsible for the “furniture” in the tabernacle (v 31); and the Merarites were responsible for the frames, bars, and foundations for the tabernacle (vv 36-37).<\/p>\n<p>God instructed Moses to number the three Levitical families. Gershon’s descendants, totaling 7,500 (v 22), were to camp on the west, between the western group of tribes and the tabernacle. Kohath’s descendants, totaling 8,600 (v 28), were to camp on the south, between the southern group of tribes and the tabernacle. Merari’s descendants, totaling 6,200 (v 34), were to camp on the north, between the northern group of tribes and the tabernacle. Moses and the Aaronic family were to camp on the east, between the eastern group of tribes and the tabernacle (v 38). Both in camp and on the march, then, the tabernacle was in the midst of Israel.<\/p>\n<p>The census of Israel’s firstborn males disclosed 273 more male babies than Levites (vv 40-46), and since the Levites were a ransom for Israelite males on a one-to-one basis, the 273 additional male children had to be ransomed by atonement money (vv 46-51).<\/p>\n<h5>Chapter 4<\/h5>\n<p>God instructed Moses that only Levites between the ages of 30 and 50 were to serve at the tabernacle. A census disclosed that there were 2,750 Kohathites (v 36), 2,630 Gershonites (v 40), and 3,200 Merarites (v 44), making a total of 8,580 (v 48) who were eligible to serve the Aaronic priests.<\/p>\n<p>God further ordered the Aaronic priests, when the tabernacle was being dismantled for the march, to cover all the tabernacle “furniture” before the Kohathites even looked at them (v 20) lest the Kohathites, either looking at or touching them (v 15), should die (vv 15, 20).<\/p>\n<h5>Chapter 5<\/h5>\n<p>For ceremonial purposes, God demanded that lepers, those with a bodily discharge, and those who had touched the dead, must be put outside the camp until they were purified (vv 1-4). Furthermore, God instructed those making restitution for a wrongdoing, if the wronged person was no longer alive, to give the restitution price to a priest (vv 5-10).<\/p>\n<p>Finally, if a woman was suspected by her husband of infidelity but there was no evidence of such, the woman was to undergo a trial by water ordeal to relieve the man of his suspicions. The priest was to give her holy water with dust from the floor of the tabernacle in it to drink. If she was guilty, the water by divine direction would cause her pain, make her abdomen swell, and her thigh waste away (vv 11-31).<\/p>\n<h5>Chapter 6<\/h5>\n<p>Laws pertaining to the Nazirite were given next. A Nazirite was a person who determined to take a vow to separate himself wholly to the Lord. To dramatize this separation, the Nazirite was to drink no intoxicating beverage, let the hair grow long, and touch no dead body (vv 3-6). Should he defile himself, he was to follow prescribed rules for ceremonial cleansing (vv 9-12). When his vow had run its course, he was to follow prescribed rules for terminating his vow (vv 13-21). Finally, God instructed the Aaronic priesthood concerning the blessing they were to pronounce upon the Israelite worshiper (vv 22-27).<\/p>\n<h5>Chapter 7<\/h5>\n<p>The leaders in Israel brought six wagons and twelve oxen for use in the transfer of the tabernacle (7:3). Moses gave two wagons and four oxen to the Gershonites (v 7), and four wagons and eight oxen to the Merarites (v 8). (The Kohathites were to carry the “furniture” of the tabernacle on their shoulders, v 9.) For twelve consecutive days, to consecrate the altar after it was anointed (vv 10, 88), the tribal leaders, in the order of march (cf. ch 2), brought similar offerings. God demonstrated his pleasure with this gesture by speaking to Moses from the mercy seat (v 89).<\/p>\n<h5>Chapter 8<\/h5>\n<p>God granted the prerogative to light the seven-branched lampstand to the Aaronic priests (vv 1-4). Following divine instructions, Moses and Aaron consecrated the Levites to the service of the tabernacle by means of a purification ceremony (vv 5-22).<\/p>\n<h5>Chapters 9:1–10:10<\/h5>\n<p>For the benefit of the worshiper who was ceremonially unclean or away on a journey at the time of the Passover, God granted permission to observe the Passover a month later (vv 6-12; see also ch 27).<\/p>\n<p>God gave final instructions to the people before their departure from Sinai. They were to prepare for marching when they saw the cloud ascending from the tabernacle, and they were to stop at the place where the cloud settled down (9:15-23). The people were to assemble at the tabernacle if two silver trumpets were blown; only the leaders were to come if one was blown; and at the blast of a military alarm, the several groups of tribes were to prepare for an immediate march (10:1-10).<\/p>\n<h5>Chapters 10:11–14:45<\/h5>\n<p>The next section recounts the march from Sinai to Kadesh-barnea, a period of time approximately one and a half to two months in length (cf. 10:11; 13:20). Almost immediately the people began to complain as they passed through the terrible wilderness of Paran (Dt 1:19), angering the Lord at Taberah (Nm 11:1-3) and at Kibroth-hattaavah (Nm 11:4-35; Pss 78:26-31; 106:13-15). Miriam and Aaron challenged Moses’ sole right to speak for God to the people, which resulted in temporary leprosy as punishment for Miriam (doubtless the leader in the provocation). Through Moses’ intercession, the two were forgiven (Nm 12). Out of this event, however, came the remarkable description of Moses’ relationship to God as a unique means of revelation (vv 6-8).<\/p>\n<p>From Paran (Kadesh-barnea) Moses dispatched the spies to survey the land (ch 13). Deuteronomy 1:22 suggests that the plan to spy out the land originated with the people, with Moses (at God’s behest) acquiescing. At the end of 40 days, they returned. Only Caleb and Joshua urged the people to advance to the conquest; the other 10 spies spoke of foes too formidable for them to defeat. The people, greatly discouraged, attempted to stone Caleb and Joshua (Nm 14:10), and were prevented from doing so only by the sudden appearance of the glory cloud at the tabernacle. God swore in his wrath (Nm 14:21; cf. Heb 3:7–4:10) that, with the exception of Caleb and Joshua, none of that generation would enter the land of promise (Nm 14:21-35). He then struck down the 10 unbelieving spies (v 37). Presumptuously, and in spite of God’s express command to the contrary (Dt 1:42), Israel attempted to advance on the land, leaving Moses and the ark of the covenant in the camp. They were challenged by the Amalekites and Canaanites.<\/p>\n<p>Israel remained in this general area with tribal families fanning out over the wilderness and settling around springs and oases (Dt 1:46). Numbers 15:1–21:20 relates the account of the 38 years of wilderness wandering. Much of this time was probably spent around Kadesh-barnea (Dt 1:46).<\/p>\n<h5>Chapter 15<\/h5>\n<p>Further priestly legislation was given (Nm 15:1-21). Also, the procedure to be followed when an Israelite committed a sin deliberately and defiantly was spelled out in terms of excommunication: there was no atonement for such an attitude (vv 22-31). A Sabbath violator was executed (vv 32-36), perhaps as an illustration of the foregoing legislation. Finally, to assist them in obeying God’s laws, the Israelites were instructed to tie blue tassels to their outer garments as reminders (vv 37-41).<\/p>\n<h5>Chapter 16<\/h5>\n<p>Korah challenged Aaron’s high priesthood, and Dathan, Abiram, and On challenged Moses’ leadership (vv 1-14). God, at Moses’ word, opened up the earth and swallowed the offenders (Nm 16:32; cf. Dt 9:6; Ps 106:16-18). Korah is regarded in the NT (Jude 1:11) as a classic example of a rebellious malcontent.<\/p>\n<p>Numbers 26:11 states that Korah’s young children did not perish with him. Perhaps they became the ancestors of the “sons of Korah,” the sacred musicians of the temple who composed 12 Korahite psalms (Pss 42–49, 84–85, 87–88).<\/p>\n<h5>Chapter 17<\/h5>\n<p>God then instructed the leaders of each tribe to bring rods, 12 in all, to write the names of the tribes upon them (with Aaron’s name on Levi’s rod), and to deposit them in the tabernacle. The following day, Aaron’s rod had sprouted with blossoms and ripe almonds, thus vindicating Aaron’s special high-priestly status.<\/p>\n<h5>Chapters 18–19<\/h5>\n<p>Further priestly legislation was given. In 18:1-7, the full responsibility for the priestly service was given to the Aaronic priests—a very natural consequence of the preceding chapter. The Levites were to assist the Aaronic order (v 6). Since the tribe of Levi received no land inheritance, they were to be supported from the offerings of the people (vv 8-20).<\/p>\n<p>In 19:1-22 instructions concerning ceremonial impurity were given. When an Israelite became ceremonially unclean through contact with death (vv 11-16), God required that he be purified from his sin (vv 9, 17) by the sprinkling of specially prepared water upon him.<\/p>\n<h5>Chapter 20<\/h5>\n<p>With Israel once again at Kadesh on the southern border of the wilderness of Zin in the first month of the 40th year of wandering, Miriam died and was buried (v 1). According to the encampment list in chapter 33, 18 encampments may have occurred for Israel since the nation had last been at this site (cf. 33:18-36).<\/p>\n<p>At this time the nation complained once again because there was little water (20:2). Moses, at God’s instruction, brought forth water from a rock (vv 8-11), but because of a gross infraction by Moses and Aaron on this occasion, God announced that they would not be permitted to lead Israel in the conquest of the land (vv 12, 23-24).<\/p>\n<p>The chapter closes with Edom refusing Israel passage across its territory (vv 14-21) and Aaron dying on Mt Hor on the border of Edom (vv 22-29) in the fifth month of the 40th year (33:38). Eleazar, Aaron’s son, assumed the office of high priest.<\/p>\n<h5>Chapter 21<\/h5>\n<p>After a quick victory over Arad (vv 1-3), Israel started south to encircle Edom. Becoming impatient with God and with Moses, the people expressed their disgust with God’s provision of manna. The Lord sent poisonous snakes to the camp, causing many to die. But at God’s command Moses fashioned a snake out of bronze and placed it atop a standard. All who looked to the bronze snake survived (vv 4-10). The bronze snake was preserved and later was destroyed by Hezekiah, the symbol having become by his time an idol (2 Kgs 18:4). Later still, Jesus drew an analogy between these wicked sinners looking to the bronze snake and being delivered and men looking to him by faith and being saved (Jn 3:14-15).<\/p>\n<p>Leaving that fateful place, Israel journeyed into and up the Arabah, crossed the Wadi Zered in an eastern swing around Moab, finally crossing the Arnon into Amorite territory. Journeying north, they camped at Pisgah (Nm 21:10-20).<\/p>\n<p>At this point the conquest of the Transjordan begins. In quick succession Israel defeated Sihon of Heshbon (vv 21-31) and Og of Bashan (vv 33-35) and settled in the plains of Moab (22:1). This encampment was the scene for the remainder of the activities of Numbers, Deuteronomy, and Joshua 1–3. In a real sense, one can say the wilderness wanderings were now over.<\/p>\n<p>Here is the place, then, to summarize the spiritual condition of Israel on the eve of the conquest of Canaan. Numbers makes it quite evident that the entire generation that left Egypt, with the exception of Joshua and Caleb, was to die in the wilderness because of its apostasy (cf. Am 5:25), unbelief, and general failure to keep covenant with God. None of the generation of male children born in the wilderness had been circumcised (Jos 5:2-9). Psalm 90 underscores Israel as the recipient of God’s wrath in the wilderness. It is in this pitiable spiritual condition that Israel arrived on the plains of Moab.<\/p>\n<h5>Chapters 22–24<\/h5>\n<p>Balak, king of Moab, frightened by Israel’s presence, joined with Midian to hire Balaam, the false prophet, to curse Israel. For gain, Balaam agreed (2 Pt 2:15; Jude 1:11), but God prevented him, causing him rather to bless Israel in his four oracular utterances (Nm 23:7-10, 18-24; 24:3-9, 15-19) and to predict the destruction of Moab, Edom, Amalek (24:20), the Kenites (24:21), and Asshur (24:24). With that, Balak and Balaam separated. Balaam, in collusion with Midian, agreed to counsel Israel to commit idolatry and immorality (31:16). And so, where Balak failed to turn the Lord against Israel, Balaam succeeded (ch 25).<\/p>\n<h5>Chapter 25<\/h5>\n<p>Israel sinned against God by idolatrous and immoral acts with the people of Moab (vv 1-3). In carrying out the command of God to destroy the reprobate Israelites, Phinehas killed Zimri and Cozbi, the latter being a daughter of one of the five kings of Midian (vv 4-14). This event provided the occasion for God to declare a holy war against Midian (vv 16-18; cf. ch 31).<\/p>\n<h5>Chapter 26<\/h5>\n<p>The Lord commanded Moses to take a roll of the men of the second generation who were capable of warring against Israel’s enemies. The total number came to 601,730 (v 51), a reduction of 1,820 men from the first count. With a smaller force than the first generation, Israel conquered Canaan, clearly indicating that Israel could have spared itself the years of wandering if only the nation had obeyed God 38 years before Kadesh. The Levites totaled 23,000 males a month old and upward (vv 57-62).<\/p>\n<h5>Chapter 27<\/h5>\n<p>At the request of the daughters of Zelophehad (cf. 26:33) that they be granted the right to inherit their father’s possessions since he had no sons, the Lord agreed that they could, using the occasion to give further laws of inheritance (vv 1-11).<\/p>\n<p>Reminded that he would soon die in Abarim, Moses requested that God appoint his successor. God selected Joshua, and Moses commissioned him (vv 12-23).<\/p>\n<h5>Chapters 28–30<\/h5>\n<p>Further priestly legislation regarding offerings for various occasions was given. God also instructed Moses to inform the people concerning vows. When a man made a vow, it was inviolable (30:2), but if a woman made a vow, the man (father, husband) responsible for her could nullify it if he felt that it was rash (vv 1-16).<\/p>\n<h5>Chapter 31<\/h5>\n<p>The account of the holy war declared against Midian in 25:16-18 is given. With Phinehas accompanying 12,000 warriors, Israel defeated Midian, killing Balaam along with the five kings and many male adults of Midian (31:1-8). The Midianite women and children were taken captive, but Moses commanded that all the male children and the nonvirgin women be killed (vv 9-18). One must not conclude that this war meant the end of Midian as such, for Midian later proved a formidable foe of Israel in the time of the judges (Jgs 6).<\/p>\n<p>After the battle, the warriors were instructed to purify themselves, their clothing, and the booty from the war before coming into the camp (Nm 31:19-24). Furthermore, they were instructed to divide the booty in half and to contribute one-fifth of one percent of their half to the high priest (“the Lord’s tribute”). The other half was divided among the people who had remained in camp, after the Levites received a two percent contribution (vv 25-31).<\/p>\n<p>Verses 32-47 give the tally of the booty after its division into two parts and the amount that was given from each part to Eleazar and the Levites. The tally is said by some to be too high to be authentic, but there is no evidence that disputes the recorded figures.<\/p>\n<p>In thanksgiving to God because no Israelite had been killed in the war (v 49) and to make atonement for themselves (v 50), the army officers brought a special offering of gold trinkets to Moses and Eleazar, which was placed in the tabernacle as a memorial (vv 48-54).<\/p>\n<h5>Chapter 32<\/h5>\n<p>At their request and on the condition that they aid the other tribes in the conquest of Canaan, Reuben, Gad, and the half-tribe of Manasseh were allotted the Transjordan region. Moses earnestly besought the Lord to change his mind about not permitting him to enter the land of promise (Dt 3:23-27). But God would not let him.<\/p>\n<h5>Chapters 33–34<\/h5>\n<p>At God’s command, Moses kept a written record of Israel’s itinerary from Egypt to the plains of Moab. Here is biblical evidence of the Mosaic authorship of Numbers.<\/p>\n<p>The boundaries of the Promised Land were now given. The southern boundary would run from the southern tip of the Dead Sea, south of Kadesh-barnea up to the River of Egypt (Wadi el-Arish), and on to the Mediterranean Sea (34:3-5). The western boundary would be the coastline of the Mediterranean Sea itself (v 6). The northern boundary, not realized until the times of David and Solomon (2 Sm 8:3-12; 1 Kgs 8:65), was to extend from the Mediterranean Sea east to Hamath, at the head of the Orontes River (Nm 34:7-9). The eastern boundary was to be practically on a vertical line, with the Jordan Valley running north to the northern boundary (vv 10-12). The nine and a half tribes were to divide this area among themselves (vv 13-15).<\/p>\n<p>The Lord then selected the men who were to bear the responsibility of dividing the land of Canaan among the western tribes after the conquest (vv 16-29).<\/p>\n<h5>Chapter 35<\/h5>\n<p>God instructed Israel to give 48 cities throughout the land on both sides of the Jordan to the Levites for a permanent possession (vv 1-8), since that tribe was not included in the land allotments to the other tribes. The number of cities each tribe was to give was to be determined by its size (v 8). Six of the Levitical cities, three on each side of the Jordan, were to be designated “cities of refuge” for the manslayer (v 6; cf. Jos 20).<\/p>\n<p>Legislation concerning the manslayer follows (vv 9-34). If the slayer committed murder, the kinsman avenger had the right to fulfill his role as executioner (vv 16-21). If, however, the killing was unintentional, the manslayer was to flee to the nearest city of refuge for a trial. If found innocent of murder, he was assigned to remain within the city of refuge until the death of the high priest. If he left the city before then, the kinsman avenger was permitted to execute him (vv 22-34).<\/p>\n<h5>Chapter 36<\/h5>\n<p>Basing their question on the earlier law established in chapter 27, the leaders from Manasseh asked whether an heiress should be allowed to marry outside her tribe, with the accompanying transfer of property from one tribe to another that would ensue. God directed that an heiress would have to marry within her tribe (vv 1-12).<\/p>\n<p>The last verse of the book refers to all the laws given in the plains of Moab (26:1–36:12; cf. Lv 27:34).<\/p>\n<p class=\"h2\" id=\"TheologicalTeaching\">Theological Teaching<\/p>\n<p>In the book of Numbers God is revealed as the unchangingly faithful God of the covenant (Nm 23:19). This faithfulness to his covenant required that he both guide and care for his people and punish their sins against him. But no impediment was so great that God’s design to bring his people to the land of promise was thwarted (11:23).<\/p>\n<p>Both by his wrathful reaction to Israel’s sin and by the numerous priestly laws, God highlights his awesome holiness. The legislation expressly teaches that the person who approaches God must be clean. Even to look with unholy eyes upon the holiness of God meant death (4:20).<\/p>\n<p>His sovereignty over all of life is evident from the attention he displays over even the minutest aspects of life. The phrase “And the Lord said unto Moses” occurs over 50 times, and the words that follow in each case deal with all kinds of matters.<\/p>\n<p>As the God of the covenant, God’s “christological” character is also apparent. God’s blessing and faithfulness reflect the christological motif. Finally, Moses’ prophetic leadership (Acts 7:37-38) and intercessory ministry (e.g., Nm 11:2; 12:13; 14:19), in the Aaronic priesthood (e.g., ch 16), in the animal sacrifices (cf. 19:9; Heb 9:13), and in the symbols (the manna, the water, the bronze snake) foreshadow the future Christ.<\/p>\n<p>In Israel’s responses to God, the people depict all of human sinfulness and faithlessness. Israel’s wanderings illustrate the results of unbelief. The punishments of Israel prove the maxim of Numbers 32:23: “But if you fail to keep your word, then you will have sinned against the <span>Lord<\/span>, and you may be sure that your sin will find you out” (<span>nlt<\/span>). Numbers forcefully teaches that safety and blessing are to be found only in trust in the Lord. Only he is capable of bringing men and women to the place of rest (Heb 4:9).<\/p>\n<p><em>See also<\/em> Deuteronomy, Book of; Exodus, Book of; Genesis, Book of; Leviticus, Book of; Moses; Wilderness Wanderings.<\/p>","summary_ro":"NUMBERS, Book of Fourth book of the English Bible. Its title is the English translation of the Latin Vulgate title, Numeri. The book takes this name from the fact that several rosters of various kinds are recorded in the book, specifically, the two army musters in chapters 1 and 26, the tribal camp and march arrangements in chapter 2, and the Levitical censuses in chapters 3 and 4. Preview • Author • Background • Purpose • Content • Theological Teaching Author The question of the authorship o...","summary_en":"NUMBERS, Book of Fourth book of the English Bible. Its title is the English translation of the Latin Vulgate title, Numeri. The book takes this name from the fact that several rosters of various kinds are recorded in the book, specifically, the two army musters in chapters 1 and 26, the tribal camp and march arrangements in chapter 2, and the Levitical censuses in chapters 3 and 4. Preview • Author • Background • Purpose • Content • Theological Teaching Author The question of the authorship o...","source":"Articles\/N.xml","external_url":null,"has_map":false,"has_picture":false}],"24":[{"id":44899,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Deuteronomul 3:24","title_en":"Study Note: Deuteronomul 3:24","content_ro":"<p><strong>3:24<\/strong> <em>Is there any god?<\/em> Moses did not believe that other gods existed; he was simply affirming that only the Lord is God. Nothing and no one else, real or imaginary, can rival the one true God.<\/p>","content_en":"<p><strong>3:24<\/strong> <em>Is there any god?<\/em> Moses did not believe that other gods existed; he was simply affirming that only the Lord is God. Nothing and no one else, real or imaginary, can rival the one true God.<\/p>","summary_ro":"3:24 Is there any god? Moses did not believe that other gods existed; he was simply affirming that only the Lord is God. Nothing and no one else, real or imaginary, can rival the one true God.","summary_en":"3:24 Is there any god? Moses did not believe that other gods existed; he was simply affirming that only the Lord is God. Nothing and no one else, real or imaginary, can rival the one true God.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":72525,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Deuteronomul 3:24","title_en":"Study Note: Deuteronomul 3:24","content_ro":"<p><strong>3:24<\/strong> <em>Is there any god?<\/em> Moses did not believe that other gods existed; he was simply affirming that only the Lord is God. Nothing and no one else, real or imaginary, can rival the one true God.<\/p>","content_en":"<p><strong>3:24<\/strong> <em>Is there any god?<\/em> Moses did not believe that other gods existed; he was simply affirming that only the Lord is God. Nothing and no one else, real or imaginary, can rival the one true God.<\/p>","summary_ro":"3:24 Is there any god? Moses did not believe that other gods existed; he was simply affirming that only the Lord is God. Nothing and no one else, real or imaginary, can rival the one true God.","summary_en":"3:24 Is there any god? Moses did not believe that other gods existed; he was simply affirming that only the Lord is God. Nothing and no one else, real or imaginary, can rival the one true God.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":100151,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Deuteronomul 3:24","title_en":"Study Note: Deuteronomul 3:24","content_ro":"<p><strong>3:24<\/strong> <em>Is there any god?<\/em> Moses did not believe that other gods existed; he was simply affirming that only the Lord is God. Nothing and no one else, real or imaginary, can rival the one true God.<\/p>","content_en":"<p><strong>3:24<\/strong> <em>Is there any god?<\/em> Moses did not believe that other gods existed; he was simply affirming that only the Lord is God. Nothing and no one else, real or imaginary, can rival the one true God.<\/p>","summary_ro":"3:24 Is there any god? Moses did not believe that other gods existed; he was simply affirming that only the Lord is God. Nothing and no one else, real or imaginary, can rival the one true God.","summary_en":"3:24 Is there any god? Moses did not believe that other gods existed; he was simply affirming that only the Lord is God. Nothing and no one else, real or imaginary, can rival the one true God.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":127777,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Deuteronomul 3:24","title_en":"Study Note: Deuteronomul 3:24","content_ro":"<p><strong>3:24<\/strong> <em>Is there any god?<\/em> Moses did not believe that other gods existed; he was simply affirming that only the Lord is God. Nothing and no one else, real or imaginary, can rival the one true God.<\/p>","content_en":"<p><strong>3:24<\/strong> <em>Is there any god?<\/em> Moses did not believe that other gods existed; he was simply affirming that only the Lord is God. Nothing and no one else, real or imaginary, can rival the one true God.<\/p>","summary_ro":"3:24 Is there any god? Moses did not believe that other gods existed; he was simply affirming that only the Lord is God. Nothing and no one else, real or imaginary, can rival the one true God.","summary_en":"3:24 Is there any god? Moses did not believe that other gods existed; he was simply affirming that only the Lord is God. Nothing and no one else, real or imaginary, can rival the one true God.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"25":[{"id":37603,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Transjordan*","title_en":"Transjordan*","content_ro":"<h3>TRANSJORDAN*<\/h3>\n<p>Territory on the east side of the Jordan River. Although this name does not appear in the Bible, numerous events took place there in biblical history. Today the area is roughly equivalent to the kingdom of Jordan. In biblical times the area would have comprised Bashan, Gilead, Ammon, Moab, Edom, and the desert regions farther east. In the OT the expression “beyond the Jordan” is often used for the area (Gn 50:10-11; Dt 3:20; 4:47; Jos 9:10; 13:8; 18:7; Jgs 5:17), although the same expression is used occasionally for the area west of Jordan (Dt 3:25). In NT times, this area was known as Perea. <em>See<\/em> Perea.<\/p>","content_en":"<h3>TRANSJORDAN*<\/h3>\n<p>Territory on the east side of the Jordan River. Although this name does not appear in the Bible, numerous events took place there in biblical history. Today the area is roughly equivalent to the kingdom of Jordan. In biblical times the area would have comprised Bashan, Gilead, Ammon, Moab, Edom, and the desert regions farther east. In the OT the expression “beyond the Jordan” is often used for the area (Gn 50:10-11; Dt 3:20; 4:47; Jos 9:10; 13:8; 18:7; Jgs 5:17), although the same expression is used occasionally for the area west of Jordan (Dt 3:25). In NT times, this area was known as Perea. <em>See<\/em> Perea.<\/p>","summary_ro":"TRANSJORDAN* Territory on the east side of the Jordan River. Although this name does not appear in the Bible, numerous events took place there in biblical history. Today the area is roughly equivalent to the kingdom of Jordan. In biblical times the area would have comprised Bashan, Gilead, Ammon, Moab, Edom, and the desert regions farther east. In the OT the expression “beyond the Jordan” is often used for the area (Gn 50:10-11; Dt 3:20; 4:47; Jos 9:10; 13:8; 18:7; Jgs 5:17), although the sam...","summary_en":"TRANSJORDAN* Territory on the east side of the Jordan River. Although this name does not appear in the Bible, numerous events took place there in biblical history. Today the area is roughly equivalent to the kingdom of Jordan. In biblical times the area would have comprised Bashan, Gilead, Ammon, Moab, Edom, and the desert regions farther east. In the OT the expression “beyond the Jordan” is often used for the area (Gn 50:10-11; Dt 3:20; 4:47; Jos 9:10; 13:8; 18:7; Jgs 5:17), although the sam...","source":"Articles\/T.xml","external_url":null,"has_map":false,"has_picture":false}],"27":[{"id":30448,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Mount Pisgah","title_en":"Mount Pisgah","content_ro":"<h3>PISGAH, M<span>ount<\/span><\/h3>\n<p>Mountain located at the northeast end of the Dead Sea near the ancient city of Jericho. Balak took Balaam to the top of Pisgah (Nm 23:14), and Moses was told to go to its summit to view the Promised Land (Dt 3:27). Later, Moses returned to the top of Pisgah to die (34:1). Pisgah’s slopes border the Dead Sea, or Sea of the Arabah (Dt 3:17; 4:49; Jos 12:3; 13:20). The <span>kjv<\/span> sometimes refers to these slopes as “Ashdoth-pisgah.” Many scholars identify Mt Pisgah with modern Ras es-Siyaghah, just north of Mt Nebo.<\/p>\n<p><em>See also<\/em> Nebo, Mount.<\/p>","content_en":"<h3>PISGAH, M<span>ount<\/span><\/h3>\n<p>Mountain located at the northeast end of the Dead Sea near the ancient city of Jericho. Balak took Balaam to the top of Pisgah (Nm 23:14), and Moses was told to go to its summit to view the Promised Land (Dt 3:27). Later, Moses returned to the top of Pisgah to die (34:1). Pisgah’s slopes border the Dead Sea, or Sea of the Arabah (Dt 3:17; 4:49; Jos 12:3; 13:20). The <span>kjv<\/span> sometimes refers to these slopes as “Ashdoth-pisgah.” Many scholars identify Mt Pisgah with modern Ras es-Siyaghah, just north of Mt Nebo.<\/p>\n<p><em>See also<\/em> Nebo, Mount.<\/p>","summary_ro":"PISGAH, Mount Mountain located at the northeast end of the Dead Sea near the ancient city of Jericho. Balak took Balaam to the top of Pisgah (Nm 23:14), and Moses was told to go to its summit to view the Promised Land (Dt 3:27). Later, Moses returned to the top of Pisgah to die (34:1). Pisgah’s slopes border the Dead Sea, or Sea of the Arabah (Dt 3:17; 4:49; Jos 12:3; 13:20). The kjv sometimes refers to these slopes as “Ashdoth-pisgah.” Many scholars identify Mt Pisgah with modern Ras es-Siya...","summary_en":"PISGAH, Mount Mountain located at the northeast end of the Dead Sea near the ancient city of Jericho. Balak took Balaam to the top of Pisgah (Nm 23:14), and Moses was told to go to its summit to view the Promised Land (Dt 3:27). Later, Moses returned to the top of Pisgah to die (34:1). Pisgah’s slopes border the Dead Sea, or Sea of the Arabah (Dt 3:17; 4:49; Jos 12:3; 13:20). The kjv sometimes refers to these slopes as “Ashdoth-pisgah.” Many scholars identify Mt Pisgah with modern Ras es-Siya...","source":"Articles\/P.xml","external_url":null,"has_map":false,"has_picture":false}],"29":[{"id":4535,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Beth-Peor","title_en":"Beth-Peor","content_ro":"<h3>BETH-PEOR<\/h3>\n<p>Moabite city given to Reuben’s tribe in the partitioning of the Promised Land (Jos 13:20). Prior to the Israelites’ entrance into the land of Canaan, they made camp in a valley opposite Beth-peor. Here the people assembled to hear Moses’ final message after he had viewed the land from the top of Mt Pisgah (Dt 3:29; 4:46). It was here that Moses was buried, having been forbidden to enter the territory promised the descendants of Abraham (Dt 34:6). Baal-peor (or Baal of Peor) was the name of a local deity worshiped in this region (Nm 25:3-5).<\/p>","content_en":"<h3>BETH-PEOR<\/h3>\n<p>Moabite city given to Reuben’s tribe in the partitioning of the Promised Land (Jos 13:20). Prior to the Israelites’ entrance into the land of Canaan, they made camp in a valley opposite Beth-peor. Here the people assembled to hear Moses’ final message after he had viewed the land from the top of Mt Pisgah (Dt 3:29; 4:46). It was here that Moses was buried, having been forbidden to enter the territory promised the descendants of Abraham (Dt 34:6). Baal-peor (or Baal of Peor) was the name of a local deity worshiped in this region (Nm 25:3-5).<\/p>","summary_ro":"BETH-PEOR Moabite city given to Reuben’s tribe in the partitioning of the Promised Land (Jos 13:20). Prior to the Israelites’ entrance into the land of Canaan, they made camp in a valley opposite Beth-peor. Here the people assembled to hear Moses’ final message after he had viewed the land from the top of Mt Pisgah (Dt 3:29; 4:46). It was here that Moses was buried, having been forbidden to enter the territory promised the descendants of Abraham (Dt 34:6). Baal-peor (or Baal of Peor) was the ...","summary_en":"BETH-PEOR Moabite city given to Reuben’s tribe in the partitioning of the Promised Land (Jos 13:20). Prior to the Israelites’ entrance into the land of Canaan, they made camp in a valley opposite Beth-peor. Here the people assembled to hear Moses’ final message after he had viewed the land from the top of Mt Pisgah (Dt 3:29; 4:46). It was here that Moses was buried, having been forbidden to enter the territory promised the descendants of Abraham (Dt 34:6). Baal-peor (or Baal of Peor) was the ...","source":"Articles\/B.xml","external_url":null,"has_map":false,"has_picture":false},{"id":44900,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Deuteronomul 3:29","title_en":"Study Note: Deuteronomul 3:29","content_ro":"<p><strong>3:29<\/strong> <em>Beth-peor,<\/em> otherwise known as Baal-peor (see 4:3) or simply Peor (Num 23:28; Josh 22:17), became Moses’ burial place (Deut 34:6). At that place the false prophet Balaam had earlier attempted to curse Israel on behalf of Balak, king of Moab (Num 23:27–24:25).<\/p>","content_en":"<p><strong>3:29<\/strong> <em>Beth-peor,<\/em> otherwise known as Baal-peor (see 4:3) or simply Peor (Num 23:28; Josh 22:17), became Moses’ burial place (Deut 34:6). At that place the false prophet Balaam had earlier attempted to curse Israel on behalf of Balak, king of Moab (Num 23:27–24:25).<\/p>","summary_ro":"3:29 Beth-peor, otherwise known as Baal-peor (see 4:3) or simply Peor (Num 23:28; Josh 22:17), became Moses’ burial place (Deut 34:6). At that place the false prophet Balaam had earlier attempted to curse Israel on behalf of Balak, king of Moab (Num 23:27–24:25).","summary_en":"3:29 Beth-peor, otherwise known as Baal-peor (see 4:3) or simply Peor (Num 23:28; Josh 22:17), became Moses’ burial place (Deut 34:6). At that place the false prophet Balaam had earlier attempted to curse Israel on behalf of Balak, king of Moab (Num 23:27–24:25).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":72526,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Deuteronomul 3:29","title_en":"Study Note: Deuteronomul 3:29","content_ro":"<p><strong>3:29<\/strong> <em>Beth-peor,<\/em> otherwise known as Baal-peor (see 4:3) or simply Peor (Num 23:28; Josh 22:17), became Moses’ burial place (Deut 34:6). At that place the false prophet Balaam had earlier attempted to curse Israel on behalf of Balak, king of Moab (Num 23:27–24:25).<\/p>","content_en":"<p><strong>3:29<\/strong> <em>Beth-peor,<\/em> otherwise known as Baal-peor (see 4:3) or simply Peor (Num 23:28; Josh 22:17), became Moses’ burial place (Deut 34:6). At that place the false prophet Balaam had earlier attempted to curse Israel on behalf of Balak, king of Moab (Num 23:27–24:25).<\/p>","summary_ro":"3:29 Beth-peor, otherwise known as Baal-peor (see 4:3) or simply Peor (Num 23:28; Josh 22:17), became Moses’ burial place (Deut 34:6). At that place the false prophet Balaam had earlier attempted to curse Israel on behalf of Balak, king of Moab (Num 23:27–24:25).","summary_en":"3:29 Beth-peor, otherwise known as Baal-peor (see 4:3) or simply Peor (Num 23:28; Josh 22:17), became Moses’ burial place (Deut 34:6). At that place the false prophet Balaam had earlier attempted to curse Israel on behalf of Balak, king of Moab (Num 23:27–24:25).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":100152,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Deuteronomul 3:29","title_en":"Study Note: Deuteronomul 3:29","content_ro":"<p><strong>3:29<\/strong> <em>Beth-peor,<\/em> otherwise known as Baal-peor (see 4:3) or simply Peor (Num 23:28; Josh 22:17), became Moses’ burial place (Deut 34:6). At that place the false prophet Balaam had earlier attempted to curse Israel on behalf of Balak, king of Moab (Num 23:27–24:25).<\/p>","content_en":"<p><strong>3:29<\/strong> <em>Beth-peor,<\/em> otherwise known as Baal-peor (see 4:3) or simply Peor (Num 23:28; Josh 22:17), became Moses’ burial place (Deut 34:6). At that place the false prophet Balaam had earlier attempted to curse Israel on behalf of Balak, king of Moab (Num 23:27–24:25).<\/p>","summary_ro":"3:29 Beth-peor, otherwise known as Baal-peor (see 4:3) or simply Peor (Num 23:28; Josh 22:17), became Moses’ burial place (Deut 34:6). At that place the false prophet Balaam had earlier attempted to curse Israel on behalf of Balak, king of Moab (Num 23:27–24:25).","summary_en":"3:29 Beth-peor, otherwise known as Baal-peor (see 4:3) or simply Peor (Num 23:28; Josh 22:17), became Moses’ burial place (Deut 34:6). At that place the false prophet Balaam had earlier attempted to curse Israel on behalf of Balak, king of Moab (Num 23:27–24:25).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":127778,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Deuteronomul 3:29","title_en":"Study Note: Deuteronomul 3:29","content_ro":"<p><strong>3:29<\/strong> <em>Beth-peor,<\/em> otherwise known as Baal-peor (see 4:3) or simply Peor (Num 23:28; Josh 22:17), became Moses’ burial place (Deut 34:6). At that place the false prophet Balaam had earlier attempted to curse Israel on behalf of Balak, king of Moab (Num 23:27–24:25).<\/p>","content_en":"<p><strong>3:29<\/strong> <em>Beth-peor,<\/em> otherwise known as Baal-peor (see 4:3) or simply Peor (Num 23:28; Josh 22:17), became Moses’ burial place (Deut 34:6). At that place the false prophet Balaam had earlier attempted to curse Israel on behalf of Balak, king of Moab (Num 23:27–24:25).<\/p>","summary_ro":"3:29 Beth-peor, otherwise known as Baal-peor (see 4:3) or simply Peor (Num 23:28; Josh 22:17), became Moses’ burial place (Deut 34:6). At that place the false prophet Balaam had earlier attempted to curse Israel on behalf of Balak, king of Moab (Num 23:27–24:25).","summary_en":"3:29 Beth-peor, otherwise known as Baal-peor (see 4:3) or simply Peor (Num 23:28; Josh 22:17), became Moses’ burial place (Deut 34:6). At that place the false prophet Balaam had earlier attempted to curse Israel on behalf of Balak, king of Moab (Num 23:27–24:25).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}]},"labels":{"article":"Articol","map":"Hartă","chart":"Diagramă","textbox":"Notă explicativă","picture":"Imagine","profile":"Profil","study_note":"Notă de studiu","theme_note":"Temă biblică"},"icons":{"article":"📖","map":"🗺️","chart":"📊","textbox":"💡","picture":"🖼️","profile":"👤","study_note":"📝","theme_note":"🎯"},"typeColors":{"article":"#d4af37","map":"#2d7d46","chart":"#3b82f6","textbox":"#8b5cf6","picture":"#ec4899","profile":"#f59e0b","study_note":"#06b6d4","theme_note":"#ef4444"}}
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