Estera 1
1 Era pe vremea lui Ahaşveroş, al acelui Ahaşveroş care domnea dela India până în Etiopia peste o sută douăzeci şi şapte de ţinuturi.
2 Împăratul Ahaşveroş şedea atunci pe scaunul lui împărătesc la Susa, în capitală.
3 În al treilea an al domniei lui, a dat un ospăţ tuturor domnitorilor şi slujitorilor săi. Căpeteniile oştirii Perşilor şi Mezilor, mai marii şi capii ţinuturilor, s-au strâns înaintea lui.
4 El le-a arătat bogăţia strălucită a împărăţiei lui şi slava minunată a mărimii lui, în multe zile, timp de o sută optzeci de zile.
5 După ce au trecut aceste zile, împăratul a dat întregului popor care se afla în capitala Susa, dela cel mai mare până la cel mai mic, un ospăţ, care a ţinut şapte zile, în curtea grădinii casei împărăteşti.
6 Covoare albe, verzi şi albastre, erau legate cu funii de in supţire şi de purpură de nişte verigi de argint şi de nişte stâlpi de marmoră. Paturi de aur şi de argint stăteau pe o podeală de porfir, de marmoră, de sidef şi de pietre negre.
7 Iar de băut turnau în vase de aur, de felurite soiuri. Era belşug de vin împărătesc, mulţămită dărniciei împăratului.
8 Dar nimeni nu era silit să bea, căci împăratul poruncise tuturor oamenilor din casa lui să facă după voia fiecăruia.
9 Împărăteasa Vasti a dat şi ea un ospăţ femeilor, în casa împărătească a împăratului Ahaşveroş.
10 A şaptea zi, pe când inima împăratului era veselă de vin, a poruncit lui Mehuman, Bizta, Harbona Bigta, Abagta, Zetar şi Carcas, cei şapte fameni cari slujeau înaintea împăratului Ahaşveroş,
11 să aducă în faţa lui pe împărăteasa Vasti, cu cununa împărătească, pentruca să arate frumuseţa ei popoarelor şi mai marilor săi, căci era frumoasă la chip.
12 Dar împărăteasa Vasti n-a vrut să vină, când a primit prin fameni porunca împăratului. Şi împăratul s-a supărat foarte tare, s-a aprins de mânie.
13 Atunci împăratul a vorbit cu înţelepţii cari cunoşteau obiceiurile vremii. Căci aşa se puneau la cale treburile împăratului: înaintea tuturor celor ce cunoşteau legile şi dreptul.
14 Avea lângă el pe Carşena, pe Şetar, pe Admata, pe Tarsis, pe Meres, pe Marsena, pe Memucan, şapte domnitori ai Persiei şi Mediei, cari vedeau faţa împăratului şi cari aveau locul întâi în împărăţie.
15 ,,Ce trebuie``, a zis el, ,,să se facă împărătesei Vasti, după lege, pentrucă n-a împlinit ce i-a poruncit împăratul Ahaşveroş prin fameni?``
16 Memucan a răspuns înaintea împăratului şi domnitorilor: ,,Nu numai faţă de împărat s-a purtat rău împărăteasa Vasti; ci şi faţă de toţi domnitorii şi toate popoarele cari sânt în toate ţinuturile împăratului Ahaşveroş.
17 Căci fapta împărătesei va ajunge la cunoştinţa tuturor femeilor, şi le va face să-şi nesocotească bărbaţii. Ele vor zice: ,Împăratul Ahaşveroş a poruncit să i se aducă înainte împărăteasa Vasti, şi ea nu s-a dus.`
18 Şi în ziua aceasta crăiesele Persiei şi Mediei, cari vor afla de fapta împărătesei, vor vorbi tot aşa tuturor căpeteniilor împăratului: de aici va veni mult dispreţ şi mânie.
19 Dacă împăratul găseşte cu cale, să se dea poruncă din partea lui şi să se scrie în legile Perşilor şi Mezilor, cu arătare că nu trebuie să se calce, o poruncă împărătească, după care Vasti să nu se mai arate înaintea împăratului Ahaşveroş. Iar împăratul să dea vrednicia de împărăteasă alteia, mai bună decât ea.
20 Porunca împăratului se va vesti astfel în toată împărăţia lui, -căci este mare-şi toate femeile vor da cinste bărbaţilor lor, dela mare până la mic.``
21 Părerea aceasta a fost primită de împărat şi de domnitori, şi împăratul a lucrat după cuvântul lui Memucan.
22 A trimes scrisori tuturor ţinuturilor din împărăţia lui, fiecărui ţinut după scrierea lui, şi fiecărui popor după limba lui; ele spuneau că orice bărbat trebuie să fie stăpân în casa lui, şi că va vorbi limba poporului său.
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In 480 <span>BC<\/span> the legendary but ill-fated campaign to conquer Greece began. Xerxes’ tyrannical cruelty is exemplified by two accounts that Herodotus records from this campaign. When he and his armies reached the Hellespont (the waterway connecting the Black Sea with the Mediterranean), his engineers built a bridge so his armies could cross, but a storm destroyed the bridge. Xerxes responded by beheading the engineers and whipping the water before building a stronger bridge. Later in the campaign, after he had burned Athens, his fleet was defeated at Salamis. Xerxes responded by executing the admiral of the Phoenician fleet, and the Phoenicians and Egyptians deserted him. Only the Persian fleet remained, and it was defeated by the Greeks in 479 <span>BC<\/span>. Xerxes was forced to retreat. Afterward, Xerxes turned his attention to matters at home, such as massive building projects at Susa and Persepolis, and the events recorded in Esther.<\/p>\n<p>Xerxes had reason to worry that assassins would try to kill him. According to Esther 2:21-23, Mordecai thwarted an assassination plot, which later led to Xerxes publicly honoring Mordecai. After Xerxes was again defeated by the Greeks at the Battle of the Eurymedon in 466 <span>BC<\/span> and stripped of territory, another assassination plot by his court officials succeeded, and his reign ended ignominiously in 465 <span>BC<\/span>.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ezra 4:6; Esth 1:1-22<\/p>","content_en":"<h3>Xerxes I<\/h3>\n<p>Xerxes I, who reigned over the Persian Empire from 486 to 465 <span>BC<\/span>, was the son and successor of Darius I (Hystaspes). He inherited a vast empire from his father and his maternal grandfather (Cyrus II), but he was unable to govern Persia effectively due to his cruelty and instability.<\/p>\n<p>Early in Xerxes’ reign, Egypt and Babylon revolted against Persian rule. Xerxes crushed the revolts and kept the tax revenues flowing, but his brutal treatment of his subjects began cementing his reputation for despotism.<\/p>\n<p>In the third year of his reign, Xerxes convened an assembly of his leaders to plan an invasion of Greece. (The book of Esther begins with a banquet that probably reflects that situation.) In 480 <span>BC<\/span> the legendary but ill-fated campaign to conquer Greece began. Xerxes’ tyrannical cruelty is exemplified by two accounts that Herodotus records from this campaign. When he and his armies reached the Hellespont (the waterway connecting the Black Sea with the Mediterranean), his engineers built a bridge so his armies could cross, but a storm destroyed the bridge. Xerxes responded by beheading the engineers and whipping the water before building a stronger bridge. Later in the campaign, after he had burned Athens, his fleet was defeated at Salamis. Xerxes responded by executing the admiral of the Phoenician fleet, and the Phoenicians and Egyptians deserted him. Only the Persian fleet remained, and it was defeated by the Greeks in 479 <span>BC<\/span>. Xerxes was forced to retreat. Afterward, Xerxes turned his attention to matters at home, such as massive building projects at Susa and Persepolis, and the events recorded in Esther.<\/p>\n<p>Xerxes had reason to worry that assassins would try to kill him. According to Esther 2:21-23, Mordecai thwarted an assassination plot, which later led to Xerxes publicly honoring Mordecai. After Xerxes was again defeated by the Greeks at the Battle of the Eurymedon in 466 <span>BC<\/span> and stripped of territory, another assassination plot by his court officials succeeded, and his reign ended ignominiously in 465 <span>BC<\/span>.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ezra 4:6; Esth 1:1-22<\/p>","summary_ro":"Xerxes I Xerxes I, who reigned over the Persian Empire from 486 to 465 BC, was the son and successor of Darius I (Hystaspes). He inherited a vast empire from his father and his maternal grandfather (Cyrus II), but he was unable to govern Persia effectively due to his cruelty and instability. Early in Xerxes’ reign, Egypt and Babylon revolted against Persian rule. Xerxes crushed the revolts and kept the tax revenues flowing, but his brutal treatment of his subjects began cementing his reputati...","summary_en":"Xerxes I Xerxes I, who reigned over the Persian Empire from 486 to 465 BC, was the son and successor of Darius I (Hystaspes). He inherited a vast empire from his father and his maternal grandfather (Cyrus II), but he was unable to govern Persia effectively due to his cruelty and instability. Early in Xerxes’ reign, Egypt and Babylon revolted against Persian rule. Xerxes crushed the revolts and kept the tax revenues flowing, but his brutal treatment of his subjects began cementing his reputati...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":69444,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Xerxes I","title_en":"Xerxes I","content_ro":"<h3>Xerxes I<\/h3>\n<p>Xerxes I, who reigned over the Persian Empire from 486 to 465 <span>BC<\/span>, was the son and successor of Darius I (Hystaspes). He inherited a vast empire from his father and his maternal grandfather (Cyrus II), but he was unable to govern Persia effectively due to his cruelty and instability.<\/p>\n<p>Early in Xerxes’ reign, Egypt and Babylon revolted against Persian rule. Xerxes crushed the revolts and kept the tax revenues flowing, but his brutal treatment of his subjects began cementing his reputation for despotism.<\/p>\n<p>In the third year of his reign, Xerxes convened an assembly of his leaders to plan an invasion of Greece. (The book of Esther begins with a banquet that probably reflects that situation.) In 480 <span>BC<\/span> the legendary but ill-fated campaign to conquer Greece began. Xerxes’ tyrannical cruelty is exemplified by two accounts that Herodotus records from this campaign. When he and his armies reached the Hellespont (the waterway connecting the Black Sea with the Mediterranean), his engineers built a bridge so his armies could cross, but a storm destroyed the bridge. Xerxes responded by beheading the engineers and whipping the water before building a stronger bridge. Later in the campaign, after he had burned Athens, his fleet was defeated at Salamis. Xerxes responded by executing the admiral of the Phoenician fleet, and the Phoenicians and Egyptians deserted him. Only the Persian fleet remained, and it was defeated by the Greeks in 479 <span>BC<\/span>. Xerxes was forced to retreat. Afterward, Xerxes turned his attention to matters at home, such as massive building projects at Susa and Persepolis, and the events recorded in Esther.<\/p>\n<p>Xerxes had reason to worry that assassins would try to kill him. According to Esther 2:21-23, Mordecai thwarted an assassination plot, which later led to Xerxes publicly honoring Mordecai. After Xerxes was again defeated by the Greeks at the Battle of the Eurymedon in 466 <span>BC<\/span> and stripped of territory, another assassination plot by his court officials succeeded, and his reign ended ignominiously in 465 <span>BC<\/span>.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ezra 4:6; Esth 1:1-22<\/p>","content_en":"<h3>Xerxes I<\/h3>\n<p>Xerxes I, who reigned over the Persian Empire from 486 to 465 <span>BC<\/span>, was the son and successor of Darius I (Hystaspes). He inherited a vast empire from his father and his maternal grandfather (Cyrus II), but he was unable to govern Persia effectively due to his cruelty and instability.<\/p>\n<p>Early in Xerxes’ reign, Egypt and Babylon revolted against Persian rule. Xerxes crushed the revolts and kept the tax revenues flowing, but his brutal treatment of his subjects began cementing his reputation for despotism.<\/p>\n<p>In the third year of his reign, Xerxes convened an assembly of his leaders to plan an invasion of Greece. (The book of Esther begins with a banquet that probably reflects that situation.) In 480 <span>BC<\/span> the legendary but ill-fated campaign to conquer Greece began. Xerxes’ tyrannical cruelty is exemplified by two accounts that Herodotus records from this campaign. When he and his armies reached the Hellespont (the waterway connecting the Black Sea with the Mediterranean), his engineers built a bridge so his armies could cross, but a storm destroyed the bridge. Xerxes responded by beheading the engineers and whipping the water before building a stronger bridge. Later in the campaign, after he had burned Athens, his fleet was defeated at Salamis. Xerxes responded by executing the admiral of the Phoenician fleet, and the Phoenicians and Egyptians deserted him. Only the Persian fleet remained, and it was defeated by the Greeks in 479 <span>BC<\/span>. Xerxes was forced to retreat. Afterward, Xerxes turned his attention to matters at home, such as massive building projects at Susa and Persepolis, and the events recorded in Esther.<\/p>\n<p>Xerxes had reason to worry that assassins would try to kill him. According to Esther 2:21-23, Mordecai thwarted an assassination plot, which later led to Xerxes publicly honoring Mordecai. After Xerxes was again defeated by the Greeks at the Battle of the Eurymedon in 466 <span>BC<\/span> and stripped of territory, another assassination plot by his court officials succeeded, and his reign ended ignominiously in 465 <span>BC<\/span>.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ezra 4:6; Esth 1:1-22<\/p>","summary_ro":"Xerxes I Xerxes I, who reigned over the Persian Empire from 486 to 465 BC, was the son and successor of Darius I (Hystaspes). He inherited a vast empire from his father and his maternal grandfather (Cyrus II), but he was unable to govern Persia effectively due to his cruelty and instability. Early in Xerxes’ reign, Egypt and Babylon revolted against Persian rule. Xerxes crushed the revolts and kept the tax revenues flowing, but his brutal treatment of his subjects began cementing his reputati...","summary_en":"Xerxes I Xerxes I, who reigned over the Persian Empire from 486 to 465 BC, was the son and successor of Darius I (Hystaspes). He inherited a vast empire from his father and his maternal grandfather (Cyrus II), but he was unable to govern Persia effectively due to his cruelty and instability. Early in Xerxes’ reign, Egypt and Babylon revolted against Persian rule. Xerxes crushed the revolts and kept the tax revenues flowing, but his brutal treatment of his subjects began cementing his reputati...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":97070,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Xerxes I","title_en":"Xerxes I","content_ro":"<h3>Xerxes I<\/h3>\n<p>Xerxes I, who reigned over the Persian Empire from 486 to 465 <span>BC<\/span>, was the son and successor of Darius I (Hystaspes). He inherited a vast empire from his father and his maternal grandfather (Cyrus II), but he was unable to govern Persia effectively due to his cruelty and instability.<\/p>\n<p>Early in Xerxes’ reign, Egypt and Babylon revolted against Persian rule. Xerxes crushed the revolts and kept the tax revenues flowing, but his brutal treatment of his subjects began cementing his reputation for despotism.<\/p>\n<p>In the third year of his reign, Xerxes convened an assembly of his leaders to plan an invasion of Greece. (The book of Esther begins with a banquet that probably reflects that situation.) In 480 <span>BC<\/span> the legendary but ill-fated campaign to conquer Greece began. Xerxes’ tyrannical cruelty is exemplified by two accounts that Herodotus records from this campaign. When he and his armies reached the Hellespont (the waterway connecting the Black Sea with the Mediterranean), his engineers built a bridge so his armies could cross, but a storm destroyed the bridge. Xerxes responded by beheading the engineers and whipping the water before building a stronger bridge. Later in the campaign, after he had burned Athens, his fleet was defeated at Salamis. Xerxes responded by executing the admiral of the Phoenician fleet, and the Phoenicians and Egyptians deserted him. Only the Persian fleet remained, and it was defeated by the Greeks in 479 <span>BC<\/span>. Xerxes was forced to retreat. Afterward, Xerxes turned his attention to matters at home, such as massive building projects at Susa and Persepolis, and the events recorded in Esther.<\/p>\n<p>Xerxes had reason to worry that assassins would try to kill him. According to Esther 2:21-23, Mordecai thwarted an assassination plot, which later led to Xerxes publicly honoring Mordecai. After Xerxes was again defeated by the Greeks at the Battle of the Eurymedon in 466 <span>BC<\/span> and stripped of territory, another assassination plot by his court officials succeeded, and his reign ended ignominiously in 465 <span>BC<\/span>.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ezra 4:6; Esth 1:1-22<\/p>","content_en":"<h3>Xerxes I<\/h3>\n<p>Xerxes I, who reigned over the Persian Empire from 486 to 465 <span>BC<\/span>, was the son and successor of Darius I (Hystaspes). He inherited a vast empire from his father and his maternal grandfather (Cyrus II), but he was unable to govern Persia effectively due to his cruelty and instability.<\/p>\n<p>Early in Xerxes’ reign, Egypt and Babylon revolted against Persian rule. Xerxes crushed the revolts and kept the tax revenues flowing, but his brutal treatment of his subjects began cementing his reputation for despotism.<\/p>\n<p>In the third year of his reign, Xerxes convened an assembly of his leaders to plan an invasion of Greece. (The book of Esther begins with a banquet that probably reflects that situation.) In 480 <span>BC<\/span> the legendary but ill-fated campaign to conquer Greece began. Xerxes’ tyrannical cruelty is exemplified by two accounts that Herodotus records from this campaign. When he and his armies reached the Hellespont (the waterway connecting the Black Sea with the Mediterranean), his engineers built a bridge so his armies could cross, but a storm destroyed the bridge. Xerxes responded by beheading the engineers and whipping the water before building a stronger bridge. Later in the campaign, after he had burned Athens, his fleet was defeated at Salamis. Xerxes responded by executing the admiral of the Phoenician fleet, and the Phoenicians and Egyptians deserted him. Only the Persian fleet remained, and it was defeated by the Greeks in 479 <span>BC<\/span>. Xerxes was forced to retreat. Afterward, Xerxes turned his attention to matters at home, such as massive building projects at Susa and Persepolis, and the events recorded in Esther.<\/p>\n<p>Xerxes had reason to worry that assassins would try to kill him. According to Esther 2:21-23, Mordecai thwarted an assassination plot, which later led to Xerxes publicly honoring Mordecai. After Xerxes was again defeated by the Greeks at the Battle of the Eurymedon in 466 <span>BC<\/span> and stripped of territory, another assassination plot by his court officials succeeded, and his reign ended ignominiously in 465 <span>BC<\/span>.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ezra 4:6; Esth 1:1-22<\/p>","summary_ro":"Xerxes I Xerxes I, who reigned over the Persian Empire from 486 to 465 BC, was the son and successor of Darius I (Hystaspes). He inherited a vast empire from his father and his maternal grandfather (Cyrus II), but he was unable to govern Persia effectively due to his cruelty and instability. Early in Xerxes’ reign, Egypt and Babylon revolted against Persian rule. Xerxes crushed the revolts and kept the tax revenues flowing, but his brutal treatment of his subjects began cementing his reputati...","summary_en":"Xerxes I Xerxes I, who reigned over the Persian Empire from 486 to 465 BC, was the son and successor of Darius I (Hystaspes). He inherited a vast empire from his father and his maternal grandfather (Cyrus II), but he was unable to govern Persia effectively due to his cruelty and instability. Early in Xerxes’ reign, Egypt and Babylon revolted against Persian rule. Xerxes crushed the revolts and kept the tax revenues flowing, but his brutal treatment of his subjects began cementing his reputati...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":124696,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Xerxes I","title_en":"Xerxes I","content_ro":"<h3>Xerxes I<\/h3>\n<p>Xerxes I, who reigned over the Persian Empire from 486 to 465 <span>BC<\/span>, was the son and successor of Darius I (Hystaspes). He inherited a vast empire from his father and his maternal grandfather (Cyrus II), but he was unable to govern Persia effectively due to his cruelty and instability.<\/p>\n<p>Early in Xerxes’ reign, Egypt and Babylon revolted against Persian rule. Xerxes crushed the revolts and kept the tax revenues flowing, but his brutal treatment of his subjects began cementing his reputation for despotism.<\/p>\n<p>In the third year of his reign, Xerxes convened an assembly of his leaders to plan an invasion of Greece. (The book of Esther begins with a banquet that probably reflects that situation.) In 480 <span>BC<\/span> the legendary but ill-fated campaign to conquer Greece began. Xerxes’ tyrannical cruelty is exemplified by two accounts that Herodotus records from this campaign. When he and his armies reached the Hellespont (the waterway connecting the Black Sea with the Mediterranean), his engineers built a bridge so his armies could cross, but a storm destroyed the bridge. Xerxes responded by beheading the engineers and whipping the water before building a stronger bridge. Later in the campaign, after he had burned Athens, his fleet was defeated at Salamis. Xerxes responded by executing the admiral of the Phoenician fleet, and the Phoenicians and Egyptians deserted him. Only the Persian fleet remained, and it was defeated by the Greeks in 479 <span>BC<\/span>. Xerxes was forced to retreat. Afterward, Xerxes turned his attention to matters at home, such as massive building projects at Susa and Persepolis, and the events recorded in Esther.<\/p>\n<p>Xerxes had reason to worry that assassins would try to kill him. According to Esther 2:21-23, Mordecai thwarted an assassination plot, which later led to Xerxes publicly honoring Mordecai. After Xerxes was again defeated by the Greeks at the Battle of the Eurymedon in 466 <span>BC<\/span> and stripped of territory, another assassination plot by his court officials succeeded, and his reign ended ignominiously in 465 <span>BC<\/span>.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ezra 4:6; Esth 1:1-22<\/p>","content_en":"<h3>Xerxes I<\/h3>\n<p>Xerxes I, who reigned over the Persian Empire from 486 to 465 <span>BC<\/span>, was the son and successor of Darius I (Hystaspes). He inherited a vast empire from his father and his maternal grandfather (Cyrus II), but he was unable to govern Persia effectively due to his cruelty and instability.<\/p>\n<p>Early in Xerxes’ reign, Egypt and Babylon revolted against Persian rule. Xerxes crushed the revolts and kept the tax revenues flowing, but his brutal treatment of his subjects began cementing his reputation for despotism.<\/p>\n<p>In the third year of his reign, Xerxes convened an assembly of his leaders to plan an invasion of Greece. (The book of Esther begins with a banquet that probably reflects that situation.) In 480 <span>BC<\/span> the legendary but ill-fated campaign to conquer Greece began. Xerxes’ tyrannical cruelty is exemplified by two accounts that Herodotus records from this campaign. When he and his armies reached the Hellespont (the waterway connecting the Black Sea with the Mediterranean), his engineers built a bridge so his armies could cross, but a storm destroyed the bridge. Xerxes responded by beheading the engineers and whipping the water before building a stronger bridge. Later in the campaign, after he had burned Athens, his fleet was defeated at Salamis. Xerxes responded by executing the admiral of the Phoenician fleet, and the Phoenicians and Egyptians deserted him. Only the Persian fleet remained, and it was defeated by the Greeks in 479 <span>BC<\/span>. Xerxes was forced to retreat. Afterward, Xerxes turned his attention to matters at home, such as massive building projects at Susa and Persepolis, and the events recorded in Esther.<\/p>\n<p>Xerxes had reason to worry that assassins would try to kill him. According to Esther 2:21-23, Mordecai thwarted an assassination plot, which later led to Xerxes publicly honoring Mordecai. After Xerxes was again defeated by the Greeks at the Battle of the Eurymedon in 466 <span>BC<\/span> and stripped of territory, another assassination plot by his court officials succeeded, and his reign ended ignominiously in 465 <span>BC<\/span>.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ezra 4:6; Esth 1:1-22<\/p>","summary_ro":"Xerxes I Xerxes I, who reigned over the Persian Empire from 486 to 465 BC, was the son and successor of Darius I (Hystaspes). He inherited a vast empire from his father and his maternal grandfather (Cyrus II), but he was unable to govern Persia effectively due to his cruelty and instability. Early in Xerxes’ reign, Egypt and Babylon revolted against Persian rule. Xerxes crushed the revolts and kept the tax revenues flowing, but his brutal treatment of his subjects began cementing his reputati...","summary_en":"Xerxes I Xerxes I, who reigned over the Persian Empire from 486 to 465 BC, was the son and successor of Darius I (Hystaspes). He inherited a vast empire from his father and his maternal grandfather (Cyrus II), but he was unable to govern Persia effectively due to his cruelty and instability. Early in Xerxes’ reign, Egypt and Babylon revolted against Persian rule. Xerxes crushed the revolts and kept the tax revenues flowing, but his brutal treatment of his subjects began cementing his reputati...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":827,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Ahasuerus","title_en":"Ahasuerus","content_ro":"<h3>AHASUERUS<\/h3>\n<li>1. Persian king better known to Western readers as Xerxes I (486–465 <span>BC<\/span>); the son and successor of Darius I (Hystaspis). In Ezra 4:6 Ahasuerus is mentioned as receiving letters of accusation from enemies of the Jews about their rebuilding the temple.<\/li>\n<p>Ahasuerus played a role in biblical history in the book of Esther. According to the Greek historian Herodotus, in the third year of his reign Xerxes (Ahasuerus) convoked an assembly of his leaders to plan an invasion of Greece. The book of Esther begins with a banquet scene probably reflecting that situation. The Greek campaign, begun in 480 <span>BC<\/span>, was unsuccessful. Afterward, Xerxes turned to private matters, such as the events recorded in Esther. The Jewish heroine of that book was the second wife of Xerxes (Ahasuerus). She and her cousin Mordecai influenced the king to reverse an edict condemning all Jews to death. Ahasuerus hanged Haman, his chief minister, who had asked for the edict.<\/p>\n<p>Ahasuerus, who controlled an immense area “from India to Ethiopia” (Est 1:1), was celebrated for massive building projects at Susa and Persepolis. His rule ended in 465 <span>BC<\/span> when he was assassinated in his bedchamber. He is called the conqueror of Nineveh in Tobit 14:15, but this is manifestly impossible: Nineveh was destroyed in 612 <span>BC<\/span>, over a century before Ahasuerus was born. <em>See<\/em> Persia, Persians; Esther, Book of; Israel, History of.<\/p>\n<li>2. Father of Darius the Mede (Dn 9:1). The identity of this father and son in secular history is uncertain.<\/li>","content_en":"<h3>AHASUERUS<\/h3>\n<li>1. Persian king better known to Western readers as Xerxes I (486–465 <span>BC<\/span>); the son and successor of Darius I (Hystaspis). In Ezra 4:6 Ahasuerus is mentioned as receiving letters of accusation from enemies of the Jews about their rebuilding the temple.<\/li>\n<p>Ahasuerus played a role in biblical history in the book of Esther. According to the Greek historian Herodotus, in the third year of his reign Xerxes (Ahasuerus) convoked an assembly of his leaders to plan an invasion of Greece. The book of Esther begins with a banquet scene probably reflecting that situation. The Greek campaign, begun in 480 <span>BC<\/span>, was unsuccessful. Afterward, Xerxes turned to private matters, such as the events recorded in Esther. The Jewish heroine of that book was the second wife of Xerxes (Ahasuerus). She and her cousin Mordecai influenced the king to reverse an edict condemning all Jews to death. Ahasuerus hanged Haman, his chief minister, who had asked for the edict.<\/p>\n<p>Ahasuerus, who controlled an immense area “from India to Ethiopia” (Est 1:1), was celebrated for massive building projects at Susa and Persepolis. His rule ended in 465 <span>BC<\/span> when he was assassinated in his bedchamber. He is called the conqueror of Nineveh in Tobit 14:15, but this is manifestly impossible: Nineveh was destroyed in 612 <span>BC<\/span>, over a century before Ahasuerus was born. <em>See<\/em> Persia, Persians; Esther, Book of; Israel, History of.<\/p>\n<li>2. Father of Darius the Mede (Dn 9:1). The identity of this father and son in secular history is uncertain.<\/li>","summary_ro":"AHASUERUS 1. Persian king better known to Western readers as Xerxes I (486–465 BC); the son and successor of Darius I (Hystaspis). In Ezra 4:6 Ahasuerus is mentioned as receiving letters of accusation from enemies of the Jews about their rebuilding the temple. Ahasuerus played a role in biblical history in the book of Esther. According to the Greek historian Herodotus, in the third year of his reign Xerxes (Ahasuerus) convoked an assembly of his leaders to plan an invasion of Greece. The book...","summary_en":"AHASUERUS 1. Persian king better known to Western readers as Xerxes I (486–465 BC); the son and successor of Darius I (Hystaspis). In Ezra 4:6 Ahasuerus is mentioned as receiving letters of accusation from enemies of the Jews about their rebuilding the temple. Ahasuerus played a role in biblical history in the book of Esther. According to the Greek historian Herodotus, in the third year of his reign Xerxes (Ahasuerus) convoked an assembly of his leaders to plan an invasion of Greece. The book...","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false},{"id":11130,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Additions to Esther","title_en":"Additions to Esther","content_ro":"<h3>ESTHER, Additions to<\/h3>\n<p>Six passages of about 105 verses added to the Hebrew text of Esther. The Additions to Esther was apparently the work of a Jewish writer eager to supply a spiritual and universal note that was thought to be lacking in the book. Some scholars assert that the additions were originally written in Greek, while others maintain they were translated from Hebrew or possibly Aramaic. The date cannot be determined with certainty, although 100 <span>BC<\/span> is generally suggested, which would place them considerably later than the canonical Esther.<\/p>\n<p>A summary of the additions is as follows:<\/p>\n<p>1. 11:2–12:6: Mordecai’s dream, including the plot against the king’s life. This passage preceded Esther 1:1.<\/p>\n<li>2. 13:1-7: The edict of Artaxerxes. This addition follows Esther 3:13, where the king is called Ahasuerus.<\/li>\n<li>3. 13:8–14:19: The prayers of Mordecai and Esther. This passage was to be inserted after Esther 4:17.<\/li>\n<li>4. 15:1-16: The king’s anger at Esther’s appearance, and his subsequent change of attitude. This was to be inserted before Esther 5:3, since it is an expansion of Esther 5:1-2.<\/li>\n<li>5. 16:1-24: The edict of Ahasuerus relating to the Jews. This section was to follow 8:12.<\/li>\n<li>6. 10:4–11:1: The interpretation of Mordecai’s dream. This addition follows 10:3.<\/li>\n<p>The additions contain discrepancies that make it clear they were never part of the original Esther. These can be seen as follows:<\/p>\n<p>1:19 and 8:8 compare 16:17<\/p>\n<p>2:15-18 compare 14:15<\/p>\n<p>2:16-19 compare 11:3–12:1<\/p>\n<p>2:21-23 and 6:3-4 compare 12:5<\/p>\n<p>3:1 compare 16:10<\/p>\n<p>3:5 compare 12:6<\/p>\n<p>5:4-8 compare 14:7<\/p>\n<p>7:10 compare 16:18<\/p>\n<blockquote><p>9:20-32 compare 16:22<\/p><\/blockquote>\n<p>The Septuagint (Greek translation of the OT) and Old Latin texts contained the additions in the text of Esther at the places indicated. Jerome, a fourth-century Christian scholar, put the additions as an appendix in the Vulgate, his Latin translation of the Bible.<\/p>","content_en":"<h3>ESTHER, Additions to<\/h3>\n<p>Six passages of about 105 verses added to the Hebrew text of Esther. The Additions to Esther was apparently the work of a Jewish writer eager to supply a spiritual and universal note that was thought to be lacking in the book. Some scholars assert that the additions were originally written in Greek, while others maintain they were translated from Hebrew or possibly Aramaic. The date cannot be determined with certainty, although 100 <span>BC<\/span> is generally suggested, which would place them considerably later than the canonical Esther.<\/p>\n<p>A summary of the additions is as follows:<\/p>\n<p>1. 11:2–12:6: Mordecai’s dream, including the plot against the king’s life. This passage preceded Esther 1:1.<\/p>\n<li>2. 13:1-7: The edict of Artaxerxes. This addition follows Esther 3:13, where the king is called Ahasuerus.<\/li>\n<li>3. 13:8–14:19: The prayers of Mordecai and Esther. This passage was to be inserted after Esther 4:17.<\/li>\n<li>4. 15:1-16: The king’s anger at Esther’s appearance, and his subsequent change of attitude. This was to be inserted before Esther 5:3, since it is an expansion of Esther 5:1-2.<\/li>\n<li>5. 16:1-24: The edict of Ahasuerus relating to the Jews. This section was to follow 8:12.<\/li>\n<li>6. 10:4–11:1: The interpretation of Mordecai’s dream. This addition follows 10:3.<\/li>\n<p>The additions contain discrepancies that make it clear they were never part of the original Esther. These can be seen as follows:<\/p>\n<p>1:19 and 8:8 compare 16:17<\/p>\n<p>2:15-18 compare 14:15<\/p>\n<p>2:16-19 compare 11:3–12:1<\/p>\n<p>2:21-23 and 6:3-4 compare 12:5<\/p>\n<p>3:1 compare 16:10<\/p>\n<p>3:5 compare 12:6<\/p>\n<p>5:4-8 compare 14:7<\/p>\n<p>7:10 compare 16:18<\/p>\n<blockquote><p>9:20-32 compare 16:22<\/p><\/blockquote>\n<p>The Septuagint (Greek translation of the OT) and Old Latin texts contained the additions in the text of Esther at the places indicated. Jerome, a fourth-century Christian scholar, put the additions as an appendix in the Vulgate, his Latin translation of the Bible.<\/p>","summary_ro":"ESTHER, Additions to Six passages of about 105 verses added to the Hebrew text of Esther. The Additions to Esther was apparently the work of a Jewish writer eager to supply a spiritual and universal note that was thought to be lacking in the book. Some scholars assert that the additions were originally written in Greek, while others maintain they were translated from Hebrew or possibly Aramaic. The date cannot be determined with certainty, although 100 BC is generally suggested, which would p...","summary_en":"ESTHER, Additions to Six passages of about 105 verses added to the Hebrew text of Esther. The Additions to Esther was apparently the work of a Jewish writer eager to supply a spiritual and universal note that was thought to be lacking in the book. Some scholars assert that the additions were originally written in Greek, while others maintain they were translated from Hebrew or possibly Aramaic. The date cannot be determined with certainty, although 100 BC is generally suggested, which would p...","source":"Articles\/E.xml","external_url":null,"has_map":false,"has_picture":false},{"id":11174,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Book of Esther","title_en":"Book of Esther","content_ro":"<h3>ESTHER, Book of<\/h3>\n<p>Old Testament book telling the story of a Jewish woman’s protection of her people after her marriage to a gentile king.<\/p>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Date, Origin, and Purpose<\/p>\n<p>• Canonicity<\/p>\n<p>• Background<\/p>\n<p>• Content<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>The book of Esther is an anonymous composition. The reference in 9:20 that Mordecai “recorded these things” implies that part, if not all, of the book was written by him. The absence of God’s name in the book of Esther may be due to the fact that the author intended the book to become part of the official Persian court record. The use of God’s name might have prevented that from happening.<\/p>\n<p>The author of the book had considerable knowledge of Persian court life and customs. Thus, Mordecai might be identified with a Morduka mentioned as a Persian court official in the reign of Darius I (521–486 <span>BC<\/span>) and Xerxes (486–464 <span>BC<\/span>).<\/p>\n<p class=\"h2\" id=\"DateOriginandPurpose\">Date, Origin, and Purpose<\/p>\n<p>Immediate impressions favor a date for the book of Esther shortly after 465 <span>BC<\/span>, if Ahasuerus is identified with Xerxes, who died that year. Many contemporary scholars, however, favor a later date. The apocryphal book of Ecclesiasticus, written about 180 <span>BC<\/span>, refers to that period. Jewish heroes are mentioned there, but Esther and Mordecai are not included. Some also suggest the period of the Maccabees as the time of the book’s writing. Others have identified it with a cultic story from ancient Babylon, associating Esther with the goddess Ishtar and Mordecai with the god Marduk. The earliest postbiblical reference to the Feast of Purim is 2 Maccabees 15:36, probably written about 75 <span>BC<\/span>.<\/p>\n<p>The book of Esther claims to record events in Persia sometime during the fifth century <span>BC<\/span>, surrounding the selection of Esther as queen. If a later date is preferred, the book can be viewed as written to encourage Jews during a time of persecution. One definite purpose of the book of Esther is to explain the origin of the Jewish Feast of Purim (Est 9:16-28). The term “purim” is probably related to the Assyrian word <em>puru,<\/em> meaning a small stone used for casting lots.<\/p>\n<p class=\"h2\" id=\"Canonicity\">Canonicity<\/p>\n<p>The major theological problem with the book of Esther is the absence of any mention of God and the lack of even an intimation of divine providence. As a result, some scholars in both Jewish and Christian circles question its canonicity. But closer observation reveals an obvious providential dimension in the book. The reference to fasting in 4:16, for example, implies prayer as well as abstinence from food. Esther’s being in the right place at the right time is no accident. The fall of Haman is also not accidental. On the negative side, the extreme measures taken in hanging Haman’s sons reflects a collective view of guilt that is not acceptable today (9:13-14). Implicit, too, is the theme of God’s protection of his covenant people even in times of persecution. That fact has made the book of Esther a favorite of Jews throughout history.<\/p>\n<p>Its practical implications, however, have not kept some from questioning the book’s genuineness as a part of the Bible. The book of Esther appears in the third part of the Jewish canon, as part of the five scrolls known as the Megilloth; its companions there are Ruth, Song of Songs, Ecclesiastes, and Lamentations. The Septuagint (Greek version of the OT) contains 107 extra verses in the book of Esther. These additions form part of the Apocrypha in English versions of the Bible. Even as late as the Reformation era, Esther’s canonicity was being debated, and some contemporary evangelicals have raised doubts about its value. Its canonicity is favored by (1) its history of acceptance in both Judaism and the Christian church, and (2) its illustrative value for teaching God’s providential care of the Jewish people (see Rom 9–11; Rv 7, 14).<\/p>\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<p>A number of historical problems have been noted: (1) Xerxes’ known wife was named Amestris, according to the historian Herodotus. But it is likely that the king had more than one wife. (2) The implication that Mordecai went into exile in 597 <span>BC<\/span> would have made him about 120 years old during the reign of Xerxes. But the text of 2:5-6 might mean that Mordecai’s great-grandfather was the original exile rather than Mordecai. (3) Various details seem fanciful to some modern readers: a banquet lasting 180 days; Esther’s 12-month beauty treatment; a gallows 83 feet (25.3 meters) tall; the Jews killing 75,000 of Xerxes’ subjects (see 1:4; 2:7, 12; 7:9; 9:16). But what appears mythological sometimes turns out to be historical.<\/p>\n<p>Several elements in the book of Esther point to a genuinely historical setting for the book. Ahasuerus is usually identified with Xerxes. Xerxes’ father was Darius, from whom have come some notable inscriptions and relief sculptures, one of them showing Darius seated on his throne with Xerxes standing behind him. Xerxes is believed to have been a weak-willed man in domestic affairs, easily influenced by flattering and scheming courtiers. On the field of battle, however, he was a vigorous leader who ferociously pursued his objectives. His energetic suppression of a revolt in Egypt was a prelude to mustering a navy to attack Athens. Only the skill and daring of the Greek forces at the naval battle of Salamis (480 <span>BC<\/span>) saved Greece from complete Persian occupation. Xerxes eventually lost the war and retired to his elegant palaces at Persepolis and Susa. He rejected the traditional gods of Egypt and Babylon and became a devotee of Ahuramazda, the Persian spirit of good.<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<p>The book of Esther portrays the reign of King Ahasuerus, whose empire stretched from India to Ethiopia (1:1-9). The center of his empire was in Susa (Shushan), in Persia. Because Queen Vashti disgraced the king by refusing his order to appear in court, she was removed, and a search began for a new queen (1:10-22). A young Jewish woman named Hadassah, without parents and living with her kinsman Mordecai, was selected to replace Queen Vashti (2:1-18). Early in her reign Esther and Mordecai helped to save the king’s life (vv 19-23). A man named Haman, who was promoted to an influential position in the palace court, plotted to kill the Jews because he hated Mordecai (ch 3). Mordecai intervened through Queen Esther, and the queen called on the Jews in Susa to fast for deliverance (ch 4). Esther’s intervention with the king led to a sleepless night for Ahasuerus (5:1–6:1). He reviewed the records of “memorable deeds,” and discovered that Mordecai’s earlier help had gone unrewarded. When Haman arrived to initiate his plot against the Jews, the king ordered him to honor Mordecai (ch 6). When Haman’s plot was then discovered, the schemer was hanged (ch 7). The king honored Mordecai and sent out an edict protecting the Jews from harm (ch 8). The Jews, by the king’s permission, killed the soldiers who would earlier have killed them in Haman’s plot (9:1-16). To celebrate their national deliverance, the Jews planned a great celebration (9:17–10:3). That celebration became the Festival of Purim—a time of feasting and distribution of gifts to all, especially to the poor.<\/p>\n<p><em>See also<\/em> Esther (Person); Persia, Persians.<\/p>","content_en":"<h3>ESTHER, Book of<\/h3>\n<p>Old Testament book telling the story of a Jewish woman’s protection of her people after her marriage to a gentile king.<\/p>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Date, Origin, and Purpose<\/p>\n<p>• Canonicity<\/p>\n<p>• Background<\/p>\n<p>• Content<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>The book of Esther is an anonymous composition. The reference in 9:20 that Mordecai “recorded these things” implies that part, if not all, of the book was written by him. The absence of God’s name in the book of Esther may be due to the fact that the author intended the book to become part of the official Persian court record. The use of God’s name might have prevented that from happening.<\/p>\n<p>The author of the book had considerable knowledge of Persian court life and customs. Thus, Mordecai might be identified with a Morduka mentioned as a Persian court official in the reign of Darius I (521–486 <span>BC<\/span>) and Xerxes (486–464 <span>BC<\/span>).<\/p>\n<p class=\"h2\" id=\"DateOriginandPurpose\">Date, Origin, and Purpose<\/p>\n<p>Immediate impressions favor a date for the book of Esther shortly after 465 <span>BC<\/span>, if Ahasuerus is identified with Xerxes, who died that year. Many contemporary scholars, however, favor a later date. The apocryphal book of Ecclesiasticus, written about 180 <span>BC<\/span>, refers to that period. Jewish heroes are mentioned there, but Esther and Mordecai are not included. Some also suggest the period of the Maccabees as the time of the book’s writing. Others have identified it with a cultic story from ancient Babylon, associating Esther with the goddess Ishtar and Mordecai with the god Marduk. The earliest postbiblical reference to the Feast of Purim is 2 Maccabees 15:36, probably written about 75 <span>BC<\/span>.<\/p>\n<p>The book of Esther claims to record events in Persia sometime during the fifth century <span>BC<\/span>, surrounding the selection of Esther as queen. If a later date is preferred, the book can be viewed as written to encourage Jews during a time of persecution. One definite purpose of the book of Esther is to explain the origin of the Jewish Feast of Purim (Est 9:16-28). The term “purim” is probably related to the Assyrian word <em>puru,<\/em> meaning a small stone used for casting lots.<\/p>\n<p class=\"h2\" id=\"Canonicity\">Canonicity<\/p>\n<p>The major theological problem with the book of Esther is the absence of any mention of God and the lack of even an intimation of divine providence. As a result, some scholars in both Jewish and Christian circles question its canonicity. But closer observation reveals an obvious providential dimension in the book. The reference to fasting in 4:16, for example, implies prayer as well as abstinence from food. Esther’s being in the right place at the right time is no accident. The fall of Haman is also not accidental. On the negative side, the extreme measures taken in hanging Haman’s sons reflects a collective view of guilt that is not acceptable today (9:13-14). Implicit, too, is the theme of God’s protection of his covenant people even in times of persecution. That fact has made the book of Esther a favorite of Jews throughout history.<\/p>\n<p>Its practical implications, however, have not kept some from questioning the book’s genuineness as a part of the Bible. The book of Esther appears in the third part of the Jewish canon, as part of the five scrolls known as the Megilloth; its companions there are Ruth, Song of Songs, Ecclesiastes, and Lamentations. The Septuagint (Greek version of the OT) contains 107 extra verses in the book of Esther. These additions form part of the Apocrypha in English versions of the Bible. Even as late as the Reformation era, Esther’s canonicity was being debated, and some contemporary evangelicals have raised doubts about its value. Its canonicity is favored by (1) its history of acceptance in both Judaism and the Christian church, and (2) its illustrative value for teaching God’s providential care of the Jewish people (see Rom 9–11; Rv 7, 14).<\/p>\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<p>A number of historical problems have been noted: (1) Xerxes’ known wife was named Amestris, according to the historian Herodotus. But it is likely that the king had more than one wife. (2) The implication that Mordecai went into exile in 597 <span>BC<\/span> would have made him about 120 years old during the reign of Xerxes. But the text of 2:5-6 might mean that Mordecai’s great-grandfather was the original exile rather than Mordecai. (3) Various details seem fanciful to some modern readers: a banquet lasting 180 days; Esther’s 12-month beauty treatment; a gallows 83 feet (25.3 meters) tall; the Jews killing 75,000 of Xerxes’ subjects (see 1:4; 2:7, 12; 7:9; 9:16). But what appears mythological sometimes turns out to be historical.<\/p>\n<p>Several elements in the book of Esther point to a genuinely historical setting for the book. Ahasuerus is usually identified with Xerxes. Xerxes’ father was Darius, from whom have come some notable inscriptions and relief sculptures, one of them showing Darius seated on his throne with Xerxes standing behind him. Xerxes is believed to have been a weak-willed man in domestic affairs, easily influenced by flattering and scheming courtiers. On the field of battle, however, he was a vigorous leader who ferociously pursued his objectives. His energetic suppression of a revolt in Egypt was a prelude to mustering a navy to attack Athens. Only the skill and daring of the Greek forces at the naval battle of Salamis (480 <span>BC<\/span>) saved Greece from complete Persian occupation. Xerxes eventually lost the war and retired to his elegant palaces at Persepolis and Susa. He rejected the traditional gods of Egypt and Babylon and became a devotee of Ahuramazda, the Persian spirit of good.<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<p>The book of Esther portrays the reign of King Ahasuerus, whose empire stretched from India to Ethiopia (1:1-9). The center of his empire was in Susa (Shushan), in Persia. Because Queen Vashti disgraced the king by refusing his order to appear in court, she was removed, and a search began for a new queen (1:10-22). A young Jewish woman named Hadassah, without parents and living with her kinsman Mordecai, was selected to replace Queen Vashti (2:1-18). Early in her reign Esther and Mordecai helped to save the king’s life (vv 19-23). A man named Haman, who was promoted to an influential position in the palace court, plotted to kill the Jews because he hated Mordecai (ch 3). Mordecai intervened through Queen Esther, and the queen called on the Jews in Susa to fast for deliverance (ch 4). Esther’s intervention with the king led to a sleepless night for Ahasuerus (5:1–6:1). He reviewed the records of “memorable deeds,” and discovered that Mordecai’s earlier help had gone unrewarded. When Haman arrived to initiate his plot against the Jews, the king ordered him to honor Mordecai (ch 6). When Haman’s plot was then discovered, the schemer was hanged (ch 7). The king honored Mordecai and sent out an edict protecting the Jews from harm (ch 8). The Jews, by the king’s permission, killed the soldiers who would earlier have killed them in Haman’s plot (9:1-16). To celebrate their national deliverance, the Jews planned a great celebration (9:17–10:3). That celebration became the Festival of Purim—a time of feasting and distribution of gifts to all, especially to the poor.<\/p>\n<p><em>See also<\/em> Esther (Person); Persia, Persians.<\/p>","summary_ro":"ESTHER, Book of Old Testament book telling the story of a Jewish woman’s protection of her people after her marriage to a gentile king. Preview • Author • Date, Origin, and Purpose • Canonicity • Background • Content Author The book of Esther is an anonymous composition. The reference in 9:20 that Mordecai “recorded these things” implies that part, if not all, of the book was written by him. The absence of God’s name in the book of Esther may be due to the fact that the author intended the bo...","summary_en":"ESTHER, Book of Old Testament book telling the story of a Jewish woman’s protection of her people after her marriage to a gentile king. Preview • Author • Date, Origin, and Purpose • Canonicity • Background • Content Author The book of Esther is an anonymous composition. The reference in 9:20 that Mordecai “recorded these things” implies that part, if not all, of the book was written by him. The absence of God’s name in the book of Esther may be due to the fact that the author intended the bo...","source":"Articles\/E.xml","external_url":null,"has_map":false,"has_picture":false},{"id":11255,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Ethiopia","title_en":"Ethiopia","content_ro":"<h3>ETHIOPIA<\/h3>\n<p>In the OT, Ethiopia was generally referred to as Cush (Gn 10:6; 1 Chr 1:8; Is 11:11, <span>kjv<\/span>), which is a transliteration of the only Hebrew word used to describe the land lying to the south of Egypt. The Greek version, however, spoke of this territory as Ethiopia and kept the name Cush for the lists of peoples in Genesis 10:6-8 and 1 Chronicles 1:8-10. English translations have generally followed the Greek, except in cases where Cushi appears as a personal name (2 Sm 18:21-23, 31-32).<\/p>\n<p class=\"h2\" id=\"Location\">Location<\/p>\n<p>The Hebrew name <span class=\"hebrew\" lang=\"he\">Cush<\/span> is actually an old Egyptian loanword that came into use in the early Middle Kingdom period. At that time it was used of a small area between the second and third cataracts of the Nile. Later on, in the New Kingdom period (c. 1570–1160 <span>BC<\/span>), it was applied to a larger area that extended some distance to the south. This broader designation corresponds geographically to the modern lands of Nubia and northern Sudan. It is misleading to think that the Ethiopia of Scripture is the same territory as the Ethiopia of modern times, which in an earlier period was called Abyssinia. The name Ethiopia was of Greek origin, and according to some interpreters means “burnt-faced” (cf. Acts 8:27). This tradition has been perpetuated by the Arabic name Beled es Sudan, or “land of the blacks,” from which the designation Sudan comes.<\/p>\n<p>The use of Cush by the OT writers seems to have paralleled the Egyptian geographical terminology in naming an arid land stretching south to Aswan, the Syene of Ezekiel 29:10. The borders of Ethiopia were never clearly defined, even by the Egyptians, so the territory may be regarded as extending to some indeterminate point in the Sudan beyond Meroé.<\/p>\n<p>Ethiopia consisted predominantly of desert lying east of the Nile, and the topography of the region made travel hazardous. Even the river itself presented obstacles to navigation in the form of cataracts. Outcroppings of hard stone forced the Nile down narrow channels and produced rough water that swamped boats easily. Such forbidding natural obstacles protected Egypt against invasion from the south but also gave an inhospitable character to Ethiopia. Almost all the land suitable for farming in Egyptian Nubia and part of northern Sudan was inundated, and the Nubians were compelled to move below Aswan to Kom Ombo.<\/p>\n<p>Since the area covered by Nubia is predominantly desert, it is hardly surprising that the rainfall is minimal, except for the upstream areas. The territory around Meroé, which was the capital during the Meroitic period, experiences seasonal rains; an area bordered on the west and north by the Nile and the Atbara, the so-called “island of Meroé,” was apparently quite fertile in antiquity and may have been heavily forested.<\/p>\n<p class=\"h2\" id=\"BiblicalReferences\">Biblical References<\/p>\n<p>In Esther 1:1 and 8:9, Ethiopia is described as the most distant southwesterly province in the Persian Empire. Its “rivers” were presumably the Nile and the Atbara (cf. Is 18:1; Zep 3:10). The products of Cush were referred to in Job 28:19 and Isaiah 45:14, which according to Egyptian lists included semiprecious stones, animals, and agricultural products. Some prophets expected exiled Jews in Ethiopia to return (Ps 87:4; Is 11:11), while others foresaw divine judgment coming upon the land (Is 20:3; Ez 30:4; Zep 2:12). But since Cush was under God’s sovereignty, it could hope for divine blessing as well as punishment—hence, the expectation in Psalm 68:31, Isaiah 45:14, and Zephaniah 3:10 that its peoples would be converted to the Hebrew faith. The Ethiopia of Acts 8:27 was the kingdom of Candace (“queen”), who ruled from Meroé, where the capital of Cush had been moved about 300 <span>BC<\/span>.<\/p>\n<p><em>See also<\/em> Cush (Place).<\/p>","content_en":"<h3>ETHIOPIA<\/h3>\n<p>In the OT, Ethiopia was generally referred to as Cush (Gn 10:6; 1 Chr 1:8; Is 11:11, <span>kjv<\/span>), which is a transliteration of the only Hebrew word used to describe the land lying to the south of Egypt. The Greek version, however, spoke of this territory as Ethiopia and kept the name Cush for the lists of peoples in Genesis 10:6-8 and 1 Chronicles 1:8-10. English translations have generally followed the Greek, except in cases where Cushi appears as a personal name (2 Sm 18:21-23, 31-32).<\/p>\n<p class=\"h2\" id=\"Location\">Location<\/p>\n<p>The Hebrew name <span class=\"hebrew\" lang=\"he\">Cush<\/span> is actually an old Egyptian loanword that came into use in the early Middle Kingdom period. At that time it was used of a small area between the second and third cataracts of the Nile. Later on, in the New Kingdom period (c. 1570–1160 <span>BC<\/span>), it was applied to a larger area that extended some distance to the south. This broader designation corresponds geographically to the modern lands of Nubia and northern Sudan. It is misleading to think that the Ethiopia of Scripture is the same territory as the Ethiopia of modern times, which in an earlier period was called Abyssinia. The name Ethiopia was of Greek origin, and according to some interpreters means “burnt-faced” (cf. Acts 8:27). This tradition has been perpetuated by the Arabic name Beled es Sudan, or “land of the blacks,” from which the designation Sudan comes.<\/p>\n<p>The use of Cush by the OT writers seems to have paralleled the Egyptian geographical terminology in naming an arid land stretching south to Aswan, the Syene of Ezekiel 29:10. The borders of Ethiopia were never clearly defined, even by the Egyptians, so the territory may be regarded as extending to some indeterminate point in the Sudan beyond Meroé.<\/p>\n<p>Ethiopia consisted predominantly of desert lying east of the Nile, and the topography of the region made travel hazardous. Even the river itself presented obstacles to navigation in the form of cataracts. Outcroppings of hard stone forced the Nile down narrow channels and produced rough water that swamped boats easily. Such forbidding natural obstacles protected Egypt against invasion from the south but also gave an inhospitable character to Ethiopia. Almost all the land suitable for farming in Egyptian Nubia and part of northern Sudan was inundated, and the Nubians were compelled to move below Aswan to Kom Ombo.<\/p>\n<p>Since the area covered by Nubia is predominantly desert, it is hardly surprising that the rainfall is minimal, except for the upstream areas. The territory around Meroé, which was the capital during the Meroitic period, experiences seasonal rains; an area bordered on the west and north by the Nile and the Atbara, the so-called “island of Meroé,” was apparently quite fertile in antiquity and may have been heavily forested.<\/p>\n<p class=\"h2\" id=\"BiblicalReferences\">Biblical References<\/p>\n<p>In Esther 1:1 and 8:9, Ethiopia is described as the most distant southwesterly province in the Persian Empire. Its “rivers” were presumably the Nile and the Atbara (cf. Is 18:1; Zep 3:10). The products of Cush were referred to in Job 28:19 and Isaiah 45:14, which according to Egyptian lists included semiprecious stones, animals, and agricultural products. Some prophets expected exiled Jews in Ethiopia to return (Ps 87:4; Is 11:11), while others foresaw divine judgment coming upon the land (Is 20:3; Ez 30:4; Zep 2:12). But since Cush was under God’s sovereignty, it could hope for divine blessing as well as punishment—hence, the expectation in Psalm 68:31, Isaiah 45:14, and Zephaniah 3:10 that its peoples would be converted to the Hebrew faith. The Ethiopia of Acts 8:27 was the kingdom of Candace (“queen”), who ruled from Meroé, where the capital of Cush had been moved about 300 <span>BC<\/span>.<\/p>\n<p><em>See also<\/em> Cush (Place).<\/p>","summary_ro":"ETHIOPIA In the OT, Ethiopia was generally referred to as Cush (Gn 10:6; 1 Chr 1:8; Is 11:11, kjv), which is a transliteration of the only Hebrew word used to describe the land lying to the south of Egypt. The Greek version, however, spoke of this territory as Ethiopia and kept the name Cush for the lists of peoples in Genesis 10:6-8 and 1 Chronicles 1:8-10. English translations have generally followed the Greek, except in cases where Cushi appears as a personal name (2 Sm 18:21-23, 31-32). L...","summary_en":"ETHIOPIA In the OT, Ethiopia was generally referred to as Cush (Gn 10:6; 1 Chr 1:8; Is 11:11, kjv), which is a transliteration of the only Hebrew word used to describe the land lying to the south of Egypt. The Greek version, however, spoke of this territory as Ethiopia and kept the name Cush for the lists of peoples in Genesis 10:6-8 and 1 Chronicles 1:8-10. English translations have generally followed the Greek, except in cases where Cushi appears as a personal name (2 Sm 18:21-23, 31-32). L...","source":"Articles\/E.xml","external_url":null,"has_map":false,"has_picture":false},{"id":17432,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"India","title_en":"India","content_ro":"<h3>INDIA<\/h3>\n<p>Eastern land of uncertain geographical boundaries in Bible times. The only specific reference to the land of India in the Bible occurs in Esther 1:1 and 8:9, where the boundaries of the empire of Ahasuerus are said to have stretched from Hoddu to Kush. The term “Hoddu” seems to have derived from an Old Persian word <em>Hindush,<\/em> which was itself related to a Sanskrit word <em>Sindhu,<\/em> meaning “stream,” that is, the Indus River. Inscriptions from Persia indicate that India was a province of the Achaemenid Empire (559–330 <span>BC<\/span>), and thus support the biblical statements. Even the Greek historian Herodotus in the fifth century <span>BC<\/span> seems to have been poorly informed about India (<em>Persian Wars<\/em> 3.94-106; 4.40, 44). There are Hebrew legends and traditions that place Jews in India in the days of King Solomon. Some interpreters have suggested that the river Pishon in Genesis 2:11 in the land of Havilah may refer to India. Others have proposed that goods brought from Ophir, such as sandalwood (“almug wood,” 1 Kgs 10:11; 2 Chr 2:8), ivory, and apes, were Indian in origin. Also, some of the items carried by merchants to Tyre, such as ivory tusks and ebony (Ez 27:15), may have originated in India.<\/p>\n<p>There are no references to India in the NT, but there are a number of general references to the land in intertestamental literature and in the later Jewish writings (e.g., the Targums on Esther, the Midrashim, and the Talmud). It was only after the days of Alexander the Great (d. 323 <span>BC<\/span>) that the literary world of Palestine and Europe begin to record information about India. From 1 Maccabees 6:37, it would appear that Seleucid armies used war elephants (possibly Indian), mounted by Indian drivers in the second century <span>BC<\/span>, and the reference in 8:8 indicates that the Romans compelled Antiochus III (223–187 <span>BC<\/span>) to surrender. India is of uncertain value because of textual problems. There is no other evidence that the Seleucid domains stretched as far as India. It is known, however, that the Romans had considerable trading activity in India via Egypt and the Red Sea, and this makes the lack of references in the NT strange. As the Christian centuries passed, references do appear in both Jewish and early Christian literature, and it is certain that early in the Christian era settlements of Jews and monophysite Christians were found in India. According to legend, it was the apostle Thomas who took the gospel to India and founded the Mar Thoma Church.<\/p>","content_en":"<h3>INDIA<\/h3>\n<p>Eastern land of uncertain geographical boundaries in Bible times. The only specific reference to the land of India in the Bible occurs in Esther 1:1 and 8:9, where the boundaries of the empire of Ahasuerus are said to have stretched from Hoddu to Kush. The term “Hoddu” seems to have derived from an Old Persian word <em>Hindush,<\/em> which was itself related to a Sanskrit word <em>Sindhu,<\/em> meaning “stream,” that is, the Indus River. Inscriptions from Persia indicate that India was a province of the Achaemenid Empire (559–330 <span>BC<\/span>), and thus support the biblical statements. Even the Greek historian Herodotus in the fifth century <span>BC<\/span> seems to have been poorly informed about India (<em>Persian Wars<\/em> 3.94-106; 4.40, 44). There are Hebrew legends and traditions that place Jews in India in the days of King Solomon. Some interpreters have suggested that the river Pishon in Genesis 2:11 in the land of Havilah may refer to India. Others have proposed that goods brought from Ophir, such as sandalwood (“almug wood,” 1 Kgs 10:11; 2 Chr 2:8), ivory, and apes, were Indian in origin. Also, some of the items carried by merchants to Tyre, such as ivory tusks and ebony (Ez 27:15), may have originated in India.<\/p>\n<p>There are no references to India in the NT, but there are a number of general references to the land in intertestamental literature and in the later Jewish writings (e.g., the Targums on Esther, the Midrashim, and the Talmud). It was only after the days of Alexander the Great (d. 323 <span>BC<\/span>) that the literary world of Palestine and Europe begin to record information about India. From 1 Maccabees 6:37, it would appear that Seleucid armies used war elephants (possibly Indian), mounted by Indian drivers in the second century <span>BC<\/span>, and the reference in 8:8 indicates that the Romans compelled Antiochus III (223–187 <span>BC<\/span>) to surrender. India is of uncertain value because of textual problems. There is no other evidence that the Seleucid domains stretched as far as India. It is known, however, that the Romans had considerable trading activity in India via Egypt and the Red Sea, and this makes the lack of references in the NT strange. As the Christian centuries passed, references do appear in both Jewish and early Christian literature, and it is certain that early in the Christian era settlements of Jews and monophysite Christians were found in India. According to legend, it was the apostle Thomas who took the gospel to India and founded the Mar Thoma Church.<\/p>","summary_ro":"INDIA Eastern land of uncertain geographical boundaries in Bible times. The only specific reference to the land of India in the Bible occurs in Esther 1:1 and 8:9, where the boundaries of the empire of Ahasuerus are said to have stretched from Hoddu to Kush. The term “Hoddu” seems to have derived from an Old Persian word Hindush, which was itself related to a Sanskrit word Sindhu, meaning “stream,” that is, the Indus River. Inscriptions from Persia indicate that India was a province of the Ac...","summary_en":"INDIA Eastern land of uncertain geographical boundaries in Bible times. The only specific reference to the land of India in the Bible occurs in Esther 1:1 and 8:9, where the boundaries of the empire of Ahasuerus are said to have stretched from Hoddu to Kush. The term “Hoddu” seems to have derived from an Old Persian word Hindush, which was itself related to a Sanskrit word Sindhu, meaning “stream,” that is, the Indus River. Inscriptions from Persia indicate that India was a province of the Ac...","source":"Articles\/I.xml","external_url":null,"has_map":false,"has_picture":false},{"id":48279,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Estera 1:1","title_en":"Study Note: Estera 1:1","content_ro":"<p><strong>1:1<\/strong> The name <em>Xerxes<\/em> comes from the Greek transliteration of the Persian <em>Xshayarshan,<\/em> which the Hebrew text renders <span class=\"hebrew\" lang=\"he\">’akhashwerosh<\/span> (<em>Ahasuerus<\/em>). His father, Darius I (521–486 <span>BC<\/span>), was king when Haggai and Zechariah encouraged the people of Judah to finish building the Temple in Jerusalem (see Ezra 4:24–6:22; Hag 1:1; Zech 1:1). • <em>127 provinces:<\/em> Xerxes reigned over a vast empire <em>stretching from India to Ethiopia.<\/em><\/p>","content_en":"<p><strong>1:1<\/strong> The name <em>Xerxes<\/em> comes from the Greek transliteration of the Persian <em>Xshayarshan,<\/em> which the Hebrew text renders <span class=\"hebrew\" lang=\"he\">’akhashwerosh<\/span> (<em>Ahasuerus<\/em>). His father, Darius I (521–486 <span>BC<\/span>), was king when Haggai and Zechariah encouraged the people of Judah to finish building the Temple in Jerusalem (see Ezra 4:24–6:22; Hag 1:1; Zech 1:1). • <em>127 provinces:<\/em> Xerxes reigned over a vast empire <em>stretching from India to Ethiopia.<\/em><\/p>","summary_ro":"1:1 The name Xerxes comes from the Greek transliteration of the Persian Xshayarshan, which the Hebrew text renders ’akhashwerosh (Ahasuerus). His father, Darius I (521–486 BC), was king when Haggai and Zechariah encouraged the people of Judah to finish building the Temple in Jerusalem (see Ezra 4:24–6:22; Hag 1:1; Zech 1:1). • 127 provinces: Xerxes reigned over a vast empire stretching from India to Ethiopia.","summary_en":"1:1 The name Xerxes comes from the Greek transliteration of the Persian Xshayarshan, which the Hebrew text renders ’akhashwerosh (Ahasuerus). His father, Darius I (521–486 BC), was king when Haggai and Zechariah encouraged the people of Judah to finish building the Temple in Jerusalem (see Ezra 4:24–6:22; Hag 1:1; Zech 1:1). • 127 provinces: Xerxes reigned over a vast empire stretching from India to Ethiopia.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":75905,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Estera 1:1","title_en":"Study Note: Estera 1:1","content_ro":"<p><strong>1:1<\/strong> The name <em>Xerxes<\/em> comes from the Greek transliteration of the Persian <em>Xshayarshan,<\/em> which the Hebrew text renders <span class=\"hebrew\" lang=\"he\">’akhashwerosh<\/span> (<em>Ahasuerus<\/em>). His father, Darius I (521–486 <span>BC<\/span>), was king when Haggai and Zechariah encouraged the people of Judah to finish building the Temple in Jerusalem (see Ezra 4:24–6:22; Hag 1:1; Zech 1:1). • <em>127 provinces:<\/em> Xerxes reigned over a vast empire <em>stretching from India to Ethiopia.<\/em><\/p>","content_en":"<p><strong>1:1<\/strong> The name <em>Xerxes<\/em> comes from the Greek transliteration of the Persian <em>Xshayarshan,<\/em> which the Hebrew text renders <span class=\"hebrew\" lang=\"he\">’akhashwerosh<\/span> (<em>Ahasuerus<\/em>). His father, Darius I (521–486 <span>BC<\/span>), was king when Haggai and Zechariah encouraged the people of Judah to finish building the Temple in Jerusalem (see Ezra 4:24–6:22; Hag 1:1; Zech 1:1). • <em>127 provinces:<\/em> Xerxes reigned over a vast empire <em>stretching from India to Ethiopia.<\/em><\/p>","summary_ro":"1:1 The name Xerxes comes from the Greek transliteration of the Persian Xshayarshan, which the Hebrew text renders ’akhashwerosh (Ahasuerus). His father, Darius I (521–486 BC), was king when Haggai and Zechariah encouraged the people of Judah to finish building the Temple in Jerusalem (see Ezra 4:24–6:22; Hag 1:1; Zech 1:1). • 127 provinces: Xerxes reigned over a vast empire stretching from India to Ethiopia.","summary_en":"1:1 The name Xerxes comes from the Greek transliteration of the Persian Xshayarshan, which the Hebrew text renders ’akhashwerosh (Ahasuerus). His father, Darius I (521–486 BC), was king when Haggai and Zechariah encouraged the people of Judah to finish building the Temple in Jerusalem (see Ezra 4:24–6:22; Hag 1:1; Zech 1:1). • 127 provinces: Xerxes reigned over a vast empire stretching from India to Ethiopia.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":103531,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Estera 1:1","title_en":"Study Note: Estera 1:1","content_ro":"<p><strong>1:1<\/strong> The name <em>Xerxes<\/em> comes from the Greek transliteration of the Persian <em>Xshayarshan,<\/em> which the Hebrew text renders <span class=\"hebrew\" lang=\"he\">’akhashwerosh<\/span> (<em>Ahasuerus<\/em>). His father, Darius I (521–486 <span>BC<\/span>), was king when Haggai and Zechariah encouraged the people of Judah to finish building the Temple in Jerusalem (see Ezra 4:24–6:22; Hag 1:1; Zech 1:1). • <em>127 provinces:<\/em> Xerxes reigned over a vast empire <em>stretching from India to Ethiopia.<\/em><\/p>","content_en":"<p><strong>1:1<\/strong> The name <em>Xerxes<\/em> comes from the Greek transliteration of the Persian <em>Xshayarshan,<\/em> which the Hebrew text renders <span class=\"hebrew\" lang=\"he\">’akhashwerosh<\/span> (<em>Ahasuerus<\/em>). His father, Darius I (521–486 <span>BC<\/span>), was king when Haggai and Zechariah encouraged the people of Judah to finish building the Temple in Jerusalem (see Ezra 4:24–6:22; Hag 1:1; Zech 1:1). • <em>127 provinces:<\/em> Xerxes reigned over a vast empire <em>stretching from India to Ethiopia.<\/em><\/p>","summary_ro":"1:1 The name Xerxes comes from the Greek transliteration of the Persian Xshayarshan, which the Hebrew text renders ’akhashwerosh (Ahasuerus). His father, Darius I (521–486 BC), was king when Haggai and Zechariah encouraged the people of Judah to finish building the Temple in Jerusalem (see Ezra 4:24–6:22; Hag 1:1; Zech 1:1). • 127 provinces: Xerxes reigned over a vast empire stretching from India to Ethiopia.","summary_en":"1:1 The name Xerxes comes from the Greek transliteration of the Persian Xshayarshan, which the Hebrew text renders ’akhashwerosh (Ahasuerus). His father, Darius I (521–486 BC), was king when Haggai and Zechariah encouraged the people of Judah to finish building the Temple in Jerusalem (see Ezra 4:24–6:22; Hag 1:1; Zech 1:1). • 127 provinces: Xerxes reigned over a vast empire stretching from India to Ethiopia.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":131157,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Estera 1:1","title_en":"Study Note: Estera 1:1","content_ro":"<p><strong>1:1<\/strong> The name <em>Xerxes<\/em> comes from the Greek transliteration of the Persian <em>Xshayarshan,<\/em> which the Hebrew text renders <span class=\"hebrew\" lang=\"he\">’akhashwerosh<\/span> (<em>Ahasuerus<\/em>). His father, Darius I (521–486 <span>BC<\/span>), was king when Haggai and Zechariah encouraged the people of Judah to finish building the Temple in Jerusalem (see Ezra 4:24–6:22; Hag 1:1; Zech 1:1). • <em>127 provinces:<\/em> Xerxes reigned over a vast empire <em>stretching from India to Ethiopia.<\/em><\/p>","content_en":"<p><strong>1:1<\/strong> The name <em>Xerxes<\/em> comes from the Greek transliteration of the Persian <em>Xshayarshan,<\/em> which the Hebrew text renders <span class=\"hebrew\" lang=\"he\">’akhashwerosh<\/span> (<em>Ahasuerus<\/em>). His father, Darius I (521–486 <span>BC<\/span>), was king when Haggai and Zechariah encouraged the people of Judah to finish building the Temple in Jerusalem (see Ezra 4:24–6:22; Hag 1:1; Zech 1:1). • <em>127 provinces:<\/em> Xerxes reigned over a vast empire <em>stretching from India to Ethiopia.<\/em><\/p>","summary_ro":"1:1 The name Xerxes comes from the Greek transliteration of the Persian Xshayarshan, which the Hebrew text renders ’akhashwerosh (Ahasuerus). His father, Darius I (521–486 BC), was king when Haggai and Zechariah encouraged the people of Judah to finish building the Temple in Jerusalem (see Ezra 4:24–6:22; Hag 1:1; Zech 1:1). • 127 provinces: Xerxes reigned over a vast empire stretching from India to Ethiopia.","summary_en":"1:1 The name Xerxes comes from the Greek transliteration of the Persian Xshayarshan, which the Hebrew text renders ’akhashwerosh (Ahasuerus). His father, Darius I (521–486 BC), was king when Haggai and Zechariah encouraged the people of Judah to finish building the Temple in Jerusalem (see Ezra 4:24–6:22; Hag 1:1; Zech 1:1). • 127 provinces: Xerxes reigned over a vast empire stretching from India to Ethiopia.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"2":[{"id":36478,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Susa","title_en":"Susa","content_ro":"<h3>SUSA<\/h3>\n<p>Capital of the non-Semitic people and district of Elam. Susa (modern Shush) is located in southwest Iran, about 150 miles (241.4 kilometers) north of the Persian Gulf and due east of the well-known city of Babylon. French archaeologists began excavating the site in 1884, discovering that it was occupied as long ago as about 4000 <span>BC<\/span>. Its importance in the OT derives mainly from the fact that it was incorporated into the Persian Empire, founded by Cyrus in 550 <span>BC<\/span>. It became a royal city along with Ecbatana (the other main city in Elam), Babylon, and Persepolis. This was the great period of importance for Susa, although it had known an earlier golden age in the 12th century <span>BC<\/span>. (The first copy of the law code of Hammurabi ever found was discovered at Susa, dated in the 12th century <span>BC<\/span>.)<\/p>\n<p>The center of Persian Susa was an acropolis or citadel that rose above the city as a rectangular platform surrounded by a massive wall. This was the royal quarter within which the palace stood. The palace was the winter residence of the Persian kings.<\/p>\n<p>Nehemiah was a cupbearer at the palace of Susa in the reign of Artaxerxes I (Neh 1:1, 11; 2:1). In Esther 1:2 and 2:8 the young Jewess Esther was introduced to the court of King Ahasuerus, who was evidently the Persian king Xerxes (485–465 <span>BC<\/span>). Most of the action of the book takes place in Susa (cf. Est 3:15; 8:14-15; 9:6-18).<\/p>\n<p>According to Daniel 8:2, the place of Daniel’s vision is Susa. Probably Daniel is not to be regarded as having been there literally, but rather he was spiritually transported there in the vision. Chronologically, Daniel’s vision is set at the end of the Babylonian period, just before the Persian conquest (Dn 8:1; cf. 7:1). At this time Susa controlled the Medians and was not subject to Babylon.<\/p>\n<p><em>See also<\/em> Persia, Persians.<\/p>","content_en":"<h3>SUSA<\/h3>\n<p>Capital of the non-Semitic people and district of Elam. Susa (modern Shush) is located in southwest Iran, about 150 miles (241.4 kilometers) north of the Persian Gulf and due east of the well-known city of Babylon. French archaeologists began excavating the site in 1884, discovering that it was occupied as long ago as about 4000 <span>BC<\/span>. Its importance in the OT derives mainly from the fact that it was incorporated into the Persian Empire, founded by Cyrus in 550 <span>BC<\/span>. It became a royal city along with Ecbatana (the other main city in Elam), Babylon, and Persepolis. This was the great period of importance for Susa, although it had known an earlier golden age in the 12th century <span>BC<\/span>. (The first copy of the law code of Hammurabi ever found was discovered at Susa, dated in the 12th century <span>BC<\/span>.)<\/p>\n<p>The center of Persian Susa was an acropolis or citadel that rose above the city as a rectangular platform surrounded by a massive wall. This was the royal quarter within which the palace stood. The palace was the winter residence of the Persian kings.<\/p>\n<p>Nehemiah was a cupbearer at the palace of Susa in the reign of Artaxerxes I (Neh 1:1, 11; 2:1). In Esther 1:2 and 2:8 the young Jewess Esther was introduced to the court of King Ahasuerus, who was evidently the Persian king Xerxes (485–465 <span>BC<\/span>). Most of the action of the book takes place in Susa (cf. Est 3:15; 8:14-15; 9:6-18).<\/p>\n<p>According to Daniel 8:2, the place of Daniel’s vision is Susa. Probably Daniel is not to be regarded as having been there literally, but rather he was spiritually transported there in the vision. Chronologically, Daniel’s vision is set at the end of the Babylonian period, just before the Persian conquest (Dn 8:1; cf. 7:1). At this time Susa controlled the Medians and was not subject to Babylon.<\/p>\n<p><em>See also<\/em> Persia, Persians.<\/p>","summary_ro":"SUSA Capital of the non-Semitic people and district of Elam. Susa (modern Shush) is located in southwest Iran, about 150 miles (241.4 kilometers) north of the Persian Gulf and due east of the well-known city of Babylon. French archaeologists began excavating the site in 1884, discovering that it was occupied as long ago as about 4000 BC. Its importance in the OT derives mainly from the fact that it was incorporated into the Persian Empire, founded by Cyrus in 550 BC. It became a royal city al...","summary_en":"SUSA Capital of the non-Semitic people and district of Elam. Susa (modern Shush) is located in southwest Iran, about 150 miles (241.4 kilometers) north of the Persian Gulf and due east of the well-known city of Babylon. French archaeologists began excavating the site in 1884, discovering that it was occupied as long ago as about 4000 BC. Its importance in the OT derives mainly from the fact that it was incorporated into the Persian Empire, founded by Cyrus in 550 BC. It became a royal city al...","source":"Articles\/S.xml","external_url":null,"has_map":false,"has_picture":false},{"id":48280,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Estera 1:2","title_en":"Study Note: Estera 1:2","content_ro":"<p><strong>1:2<\/strong> <em>The fortress of Susa<\/em> was the king’s winter capital during the cold months.<\/p>","content_en":"<p><strong>1:2<\/strong> <em>The fortress of Susa<\/em> was the king’s winter capital during the cold months.<\/p>","summary_ro":"1:2 The fortress of Susa was the king’s winter capital during the cold months.","summary_en":"1:2 The fortress of Susa was the king’s winter capital during the cold months.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":75906,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Estera 1:2","title_en":"Study Note: Estera 1:2","content_ro":"<p><strong>1:2<\/strong> <em>The fortress of Susa<\/em> was the king’s winter capital during the cold months.<\/p>","content_en":"<p><strong>1:2<\/strong> <em>The fortress of Susa<\/em> was the king’s winter capital during the cold months.<\/p>","summary_ro":"1:2 The fortress of Susa was the king’s winter capital during the cold months.","summary_en":"1:2 The fortress of Susa was the king’s winter capital during the cold months.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":103532,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Estera 1:2","title_en":"Study Note: Estera 1:2","content_ro":"<p><strong>1:2<\/strong> <em>The fortress of Susa<\/em> was the king’s winter capital during the cold months.<\/p>","content_en":"<p><strong>1:2<\/strong> <em>The fortress of Susa<\/em> was the king’s winter capital during the cold months.<\/p>","summary_ro":"1:2 The fortress of Susa was the king’s winter capital during the cold months.","summary_en":"1:2 The fortress of Susa was the king’s winter capital during the cold months.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":131158,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Estera 1:2","title_en":"Study Note: Estera 1:2","content_ro":"<p><strong>1:2<\/strong> <em>The fortress of Susa<\/em> was the king’s winter capital during the cold months.<\/p>","content_en":"<p><strong>1:2<\/strong> <em>The fortress of Susa<\/em> was the king’s winter capital during the cold months.<\/p>","summary_ro":"1:2 The fortress of Susa was the king’s winter capital during the cold months.","summary_en":"1:2 The fortress of Susa was the king’s winter capital during the cold months.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"3":[{"id":3651,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Banquet","title_en":"Banquet","content_ro":"<h3>BANQUET<\/h3>\n<p>Lavish ceremonial meal, usually held in honor of some notable event or person; also a symbol of the feast to be given by Christ in the kingdom of God. Banqueting and feasting were major parts of the social and religious life of biblical times. In addition to the religious feasts prescribed by Mosaic law, banquets and feasts were celebrated on nearly any occasion of joy or solemnity: at the ratification of covenants (Gn 26:30; 31:54; Ex 24:11); at weddings (Gn 29:22; Jgs 14:10); at harvest (Jgs 9:27; Ru 3:1-3); at the shearing of sheep (1 Sm 25:11; 2 Sm 13:23-29); at the arrival of guests (Gn 19:3); at the weaning of a child (21:8); at coronations (1 Kgs 1:9, 19-25); on various state occasions (Est 1:3-9; 2:18; 5:4-8); and for many other reasons.<\/p>\n<p>Many customs associated with banquets in the ancient Near East are portrayed in the Bible and in extrabiblical literature; wall reliefs and carvings from some excavations also depict banquet scenes. The sequence of banquet preparation in Proverbs 9:2-5, Matthew 22:1-14, and Luke 14:15-24 is also known from the legend of King Keret in Ugaritic literature: (1) preparation of the foods, (2) sending messengers with the invitation and announcement that all is ready, and (3) the presentation of food and wine in order. The prophet Amos portrays a lavish feast and shows the main eating customs (Am 6:4-6). Meals were ordinarily taken while reclining on a couch before a table (Est 1:6; Ez 23:41; Am 6:4; Mt 9:10; Lk 7:49; 14:10, 15).<\/p>\n<p>Banquet imagery is prominent in both Testaments with reference to the kingdom of God. Isaiah foresaw the judgment of the nations and the deliverance of Israel followed by the Lord’s reign over his people (Is 24:23); inauguration of that reign is accompanied by a huge banquet to which all peoples are invited (Is 25:6-8; cf. Lk 13:29). Meals shared following the sacrifice of animals in the OT prefigure that great feast when there will be no more death, tears, or reproach for the people of God (Is 25:7; cf. Rv 21:4). The banquet of the new covenant likewise directs attention to the future, when the redeemed will drink fine wine (Is 25:6) with Christ in the kingdom of God (Lk 22:14-20). By participating in the Lord’s Supper (Communion), all Christians anticipate that great feast.<\/p>\n<p>That future, final banquet in the kingdom of God is also pictured specifically as a wedding feast; all is in readiness, the invitation is issued to many, but few are chosen (Mt 22:1-14). The church looks forward to the marriage feast of the Lamb (Rv 19:7-9).<\/p>","content_en":"<h3>BANQUET<\/h3>\n<p>Lavish ceremonial meal, usually held in honor of some notable event or person; also a symbol of the feast to be given by Christ in the kingdom of God. Banqueting and feasting were major parts of the social and religious life of biblical times. In addition to the religious feasts prescribed by Mosaic law, banquets and feasts were celebrated on nearly any occasion of joy or solemnity: at the ratification of covenants (Gn 26:30; 31:54; Ex 24:11); at weddings (Gn 29:22; Jgs 14:10); at harvest (Jgs 9:27; Ru 3:1-3); at the shearing of sheep (1 Sm 25:11; 2 Sm 13:23-29); at the arrival of guests (Gn 19:3); at the weaning of a child (21:8); at coronations (1 Kgs 1:9, 19-25); on various state occasions (Est 1:3-9; 2:18; 5:4-8); and for many other reasons.<\/p>\n<p>Many customs associated with banquets in the ancient Near East are portrayed in the Bible and in extrabiblical literature; wall reliefs and carvings from some excavations also depict banquet scenes. The sequence of banquet preparation in Proverbs 9:2-5, Matthew 22:1-14, and Luke 14:15-24 is also known from the legend of King Keret in Ugaritic literature: (1) preparation of the foods, (2) sending messengers with the invitation and announcement that all is ready, and (3) the presentation of food and wine in order. The prophet Amos portrays a lavish feast and shows the main eating customs (Am 6:4-6). Meals were ordinarily taken while reclining on a couch before a table (Est 1:6; Ez 23:41; Am 6:4; Mt 9:10; Lk 7:49; 14:10, 15).<\/p>\n<p>Banquet imagery is prominent in both Testaments with reference to the kingdom of God. Isaiah foresaw the judgment of the nations and the deliverance of Israel followed by the Lord’s reign over his people (Is 24:23); inauguration of that reign is accompanied by a huge banquet to which all peoples are invited (Is 25:6-8; cf. Lk 13:29). Meals shared following the sacrifice of animals in the OT prefigure that great feast when there will be no more death, tears, or reproach for the people of God (Is 25:7; cf. Rv 21:4). The banquet of the new covenant likewise directs attention to the future, when the redeemed will drink fine wine (Is 25:6) with Christ in the kingdom of God (Lk 22:14-20). By participating in the Lord’s Supper (Communion), all Christians anticipate that great feast.<\/p>\n<p>That future, final banquet in the kingdom of God is also pictured specifically as a wedding feast; all is in readiness, the invitation is issued to many, but few are chosen (Mt 22:1-14). The church looks forward to the marriage feast of the Lamb (Rv 19:7-9).<\/p>","summary_ro":"BANQUET Lavish ceremonial meal, usually held in honor of some notable event or person; also a symbol of the feast to be given by Christ in the kingdom of God. Banqueting and feasting were major parts of the social and religious life of biblical times. In addition to the religious feasts prescribed by Mosaic law, banquets and feasts were celebrated on nearly any occasion of joy or solemnity: at the ratification of covenants (Gn 26:30; 31:54; Ex 24:11); at weddings (Gn 29:22; Jgs 14:10); at har...","summary_en":"BANQUET Lavish ceremonial meal, usually held in honor of some notable event or person; also a symbol of the feast to be given by Christ in the kingdom of God. Banqueting and feasting were major parts of the social and religious life of biblical times. In addition to the religious feasts prescribed by Mosaic law, banquets and feasts were celebrated on nearly any occasion of joy or solemnity: at the ratification of covenants (Gn 26:30; 31:54; Ex 24:11); at weddings (Gn 29:22; Jgs 14:10); at har...","source":"Articles\/B.xml","external_url":null,"has_map":false,"has_picture":false},{"id":12123,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Feasts and Festivals of Israel","title_en":"Feasts and Festivals of Israel","content_ro":"<h3>FEASTS AND FESTIVALS OF ISRAEL<\/h3>\n<p>Occasions of public or private rejoicing to commemorate some significant event or personage. The element of celebration has a special meaning in the cycle of religious occasions and the rites and ceremonies associated with these particular days. While the idea of a feast commonly implies a banquet with plenteous food and drink, this element is not indispensable. Sometimes there is only a token amount, as in the celebration of Holy Communion.<\/p>\n\n<p>In contemporary usage “festival” usually refers to activities extending over a period of time, while “feast” indicates one part of the celebration, often a meal. However, in religious usage, both ancient and modern, the two words are used interchangeably. The ancient Hebrews employed the words <span class=\"hebrew\" lang=\"he\">mo’ed<\/span> (“seasons”) and <span class=\"hebrew\" lang=\"he\">hag<\/span> for their great public celebrations, while feasts of a more private nature were commonly described by the term <span class=\"hebrew\" lang=\"he\">mishteh<\/span><em>.<\/em> The majority of English translations of Scripture do not differentiate between these words.<\/p>\n<p class=\"h2\" id=\"FeastsandTheirFunctions\">Feasts and Their Functions<\/p>\n<p>Each festival places great emphasis on community participation and on the continuity of social or religious tradition, especially where the celebrations are elements of a regular civil or religious calendar. Without community backing, even in a family celebration, no festival can be successful. When there is communal participation, a festival can reinforce the individual and community memory of specific occasions, and can perpetuate that store of recollection over years and generations. Such shared memory has a cohesive effect upon a cooperating community, large or small, and serves to establish the traditions by which the group lives. If the festival commemorates a particular event or celebrates some lofty ideal, that theme becomes more firmly embedded in the minds of the participants by being associated repeatedly with the rites and ceremonies performed. The feasts of the ancient Hebrews had this positive function. The great festivals of their religious calendar commemorated specific occasions when God had reached out in power to intervene for his people or had provided for them in their distress. By celebrating these feasts on a regular basis, the Hebrews continually affirmed that their God had directed their destiny. Their repeated rehearsal of God’s help and love for them reminded them that he was still able to sustain them. Especially in times of hardship, it pointed to the reality of God’s presence and activity among them. Faith sustained by this means furnished an invaluable spiritual dimension to the life of the nation and provided a sense of continuity under divine provision and guidance. Only when corrupt or pagan elements were introduced into festive occasions did this important ingredient of national life begin to lose its vitality.<\/p>\n<p class=\"h2\" id=\"OldTestamentFestivals\">Old Testament Festivals<\/p>\n<h5>General Festivals<\/h5>\n<p>These occasions were surprisingly numerous in Israel, considering the rather austere mode of life reflected in much of the OT. No doubt such celebrations offset or compensated for the hardships and insecurities of existence in the ancient Near East, and the Israelites made the most of every opportunity. A wedding was one of the most obvious occasions for celebration, and it is not surprising that a feast was prepared for the marriage of Rachel and Jacob (Gn 29:22) in which the whole neighborhood participated. Just how long this particular feast lasted is unknown, but some marriage festivals continued for a week, as in the case of the marriage between Samson and the woman of Timnah (Jgs 14:17). Wine that makes glad man’s heart (Ps 104:15) was consumed freely on such occasions.<\/p>\n<p>Birthdays were often observed in a festive spirit, especially where a royal person was concerned (Gn 40:20). Solomon’s dream was commemorated with a feast provided for his servants (1 Kgs 3:15), and when the temple was dedicated, the occasion was celebrated for a full week (8:65). Kings and queens held feasts periodically to mark certain occasions or to express goodwill (cf. Est 1:3; 2:18; 5:4, 14; 7:2, 7; Dn 5:1). Herdsmen traditionally made a feast for the shearing of the first sheep (Dt 18:4).<\/p>\n<h5>Preexilic Festivals<\/h5>\n<p>In addition to the general festivals, which were frequently of a secular nature, communal feasts were prescribed for the Israelites that had a specifically spiritual significance. They were meant to emphasize the activity of God on behalf of his people and to remind them that continued divine blessing depended upon their obedience to his will. The catalog of festivals in Leviticus 23:2 began with an injunction to observe the Sabbath. The seventh day, in which God ceased from creating (Gn 2:3), was holy, though it is difficult to determine the extent to which it was kept until the time of Moses (Ex 20:8-11). From that time on, Sabbath observance stressed refraining from all work so as to commemorate properly God’s own rest from creative activity (31:17) and his deliverance of his people from bondage in Egypt (Dt 5:12-15). Sabbath celebration was the sign of a special relationship between God and the Israelites. During this 24-hour period, even trivial tasks like making a fire (Ex 35:3) or gathering wood (Nm 15:32-33) were prohibited on pain of death. Journeys of any distance also came under the Sabbath ban (Ex 16:29). Special offerings were part of the observance (Nm 28:9-10), and the bread of the Presence was replaced in the tabernacle (Lv 24:5-8). Despite the restrictions on activity, the Sabbath was meant to symbolize a time of happiness and security in the presence of God (cf. Is 58:13-14), since its observance would bring blessing to the individual and to the whole land.<\/p>\n<h6>Festival of the New Moon<\/h6>\n<p>The new moon was a monthly celebration based on the lunar calendar. It was especially appropriate for an agricultural people, since everyone could tell when the moon was new. Special offerings were prescribed for this festival, consisting of a burnt sacrifice, a grain offering, and a drink offering (Nm 28:11-15). In addition, a male goat was sacrificed to God as a sin offering, and trumpet blasts were sounded over the sacrificial offerings as a memorial before God (10:10). The sacrifices prescribed for the new moon festival were significantly greater than those required in Numbers 28:9-10 for the weekly Sabbath.<\/p>\n<p>This lunar feast was popular throughout Israelite history. During the monarchy, the Levites were required to assist the Aaronic priests at the new moon festival, as well as on the Sabbath (1 Chr 23:29-31). The preexilic prophets may well have taken advantage of the large gatherings to give guidance to the people or proclaim prophetic oracles (cf. 2 Kgs 4:23), though to what extent this was done is uncertain. Not everyone found the period of rest and celebration valuable, however, and Amos (Am 8:5) complained about those avaricious Israelites who felt that such observances interfered with the business of making a living. The feast could not be observed when the Judeans were in exile in Babylonia (cf. Hos 2:11), but under Ezra and Nehemiah, its observance was restored (Neh 10:33). In Isaiah 66:22-23 it was related to Israel’s final destiny and was an accepted part of the ordinances for Ezekiel’s ideal temple (Ez 45:17).<\/p>\n<p>The purpose of the festival was to enhance the unity of national life by reminding the Israelites that God’s covenant with their ancestors was permanent and still binding upon the nation. It also stressed the loving nature and providence of a God who could begin such a relationship and carry out his promises with complete faithfulness (cf. Ps 104:19).<\/p>\n<h6>The Festival of Trumpets<\/h6>\n<p>The Festival of Trumpets was celebrated on the first day of the seventh new moon. This month, subsequently named Tishri, was especially holy, and for this reason was governed by certain regulations different from those of ordinary new moon festivals. The trumpets were blown on the first day (Lv 23:24) as the animal and cereal sacrifices were offered. From Numbers 29:2-6 it appears that the offerings required for this particular feast exceeded those prescribed for normal Sabbath sacrifice, but were somewhat less than those required for the regular new moon festival (cf. Nm 28:11). This feast was to be observed as a day of solemn rest and as a holy convocation, and the trumpets were sounded as a triumphant memorial to God’s great provision for his people through the Sinai covenant.<\/p>\n<p>The seventh month was particularly sacred, partly because of its place in the hallowed cycle of sevens, but also because the Day of Atonement (or Yom Kippur) and the Feast of Tabernacles, or Booths (Shelters), occurred during this period. The latter feast followed the Day of Atonement by some five days (Lv 23:33), and its joyful character served to offset somewhat the solemnity of the annual penitential occasion when the nation confessed its collective sins and saw them banished symbolically into the wilderness as the scapegoat was driven from the congregation.<\/p>\n<h6>The Sabbatical Year<\/h6>\n<p>Another festival closely connected with the institution of the Sabbath was the sabbatical year. At the end of each cycle of six years, the following 12 months were observed as a “sabbath of rest for the land.” During this interval, the ground was to lie fallow (Ex 23:11) without any form of cultivation, and whatever sprouted and grew from it naturally was assigned to the poor and needy (Lv 25:6). This provision for the land itself constituted one of the most important ecological principles of Scripture. Like God’s people, the land was holy, and just as they needed to have regular intervals of rest from daily work in order to regain their energy and spiritual vitality through worship, so the ground needed to rest and recuperate from the strain of constant cultivation. The festival reminded the Israelites that the land on which they lived had been given to them by God in fulfillment of his covenant undertaking to provide richly for their physical needs (cf. Dt 8:7-10). To keep the Israelites from experiencing any shortages or other hardships during the Year of Sabbath, God promised that in the year immediately preceding the sabbatical period, the land would bear fruit to suffice for the next three years (Lv 25:21). This assurance was based upon the experience of the wilderness wanderings, when on the sixth day of the week sufficient manna appeared to last through the Sabbath (Ex 16:5).<\/p>\n<p>In this festival period, God’s absolute claim over the land was reaffirmed (cf. Lv 25:23), and the faith of the nation in God’s ability to provide for future needs was reinforced. The provisions that freed the land for a year from agricultural bondage were paralleled in the seventh year of rest by those requiring liberation of slaves and debtors. These underprivileged members of society were to be released from their obligations of servitude. As a result, men and women who had become slaves for one reason or another were given personal liberty (Ex 21:2-6), and under proclamation of the Lord’s release, the provisions applying to debt were rescinded (Dt 15:1-6). The sabbatical year seems to have been a regular part of preexilic Israelite life, although some abuses were noted in Jeremiah 34:8-22. There the prophet took advantage of the opportunity presented to instruct the people in the nature and purpose of the sabbatical year ordinance. He also warned the wayward Judeans that because they had disobeyed the commands of God in denying proper liberty to their slaves, they would have their own freedom taken away in a far more serious manner by being carried captive to Babylonia after seeing their land destroyed. The lesson was not lost upon those who returned from exile, for under the administration of Nehemiah, the Jews bound themselves by a covenant to observe the principle of the sabbatical year (Neh 10:31). This undertaking evidently took its impetus from the reading of the law of Moses at the Feast of Booths (Shelters), which coincidentally occurred at the beginning of the sabbatical year (Neh 8:13-18).<\/p>\n<h6>Jubilee<\/h6>\n<p>Still another feast based on the principle of the sabbath was the Year of Jubilee, or Pentecostal year (Lv 25:8-55; 27:17-24). As the sabbatical year was related to the concept of the seventh day, so the Pentecostal (50th) year marked the completion of a cycle of seven sabbatical years. The commencement of a jubilee year was proclaimed on the Day of Atonement throughout the land by means of trumpet blasts (Lv 25:9). The activities that took place during the Pentecostal year were similar to those prescribed for the sabbatical year. A special feature was that land that had been sold during the preceding 49 years was returned to its original owners, a procedure that sometimes involved financial adjustments. To prevent abuse of the process through opportunism or speculation, the Hebrews were instructed to deal fairly and honestly with one another in the fear of God, who was the real owner of the land (Lv 25:14-17). As with the sabbatical year, God promised to make provision before the jubilee year so that no one would suffer hardship. It was during the Year of Jubilee that those who were slaves in Hebrew households were given their liberty, so that everyone in the land would commence a new cycle of sabbatical years on the same footing, as free persons under God.<\/p>\n<h5>Seasonal Festivals<\/h5>\n<p>Three annual festivals that followed the seasons of the year rather than phases of the moon furnished important occasions for commemorating God’s power and provision in national life. These festivals were designated by the term <span class=\"hebrew\" lang=\"he\">hag<\/span><em>,<\/em> indicating a festival usually observed by some sort of pilgrimage. These three festivals were prescribed in Exodus 23:14-17 and Deuteronomy 16:16, and consisted of the Feast of Passover and Unleavened Bread, the Feast of Weeks (Pentecost), and the Festival of Booths (Tabernacles). On these occasions, all the males of Israel were commanded to make pilgrimage to the sanctuary and celebrate these festivals (Ex 12:14). The Passover and the Feast of Unleavened Bread were originally separate ordinances, but since the latter always followed immediately upon the Passover rite, they naturally blended into a single festival.<\/p>\n<h6>Passover<\/h6>\n<p>The Passover was of supreme theological significance for the Israelites, since it marked one of the most momentous acts of divine intervention in their history, the beginning of their deliverance from bondage in Egypt when, in the final plague, God destroyed the firstborn of the Egyptians but spared those Israelites whose homes had blood smeared on the doorposts (Ex 12:11-30). God commanded that the day was to be observed as a memorial feast (v 14), and the next Passover celebration occurred in the Sinai Desert (Nm 9:1-5). In the Hebrew calendar the Passover festival came in the first month, called Abib in Deuteronomy 16:1, but known after the exile as Nisan (cf. Neh 2:1). The Passover rite took place the 14th evening (Lv 23:5), and this was followed by a seven-day period during which nothing leavened was to be eaten. The principle for removing all leaven from bread was similar to that underlying the draining of blood from animal flesh. Both leaven and blood had quickening power and were to be kept separate as an offering to God. The first and seventh days of this period were marked by a holy assembly, during which the only work permitted was the preparation of food (Ex 12:16). This period when unleavened bread was eaten was described as a festival because it opened the seven-week period of grain harvest (Dt 16:9). During this feast, special burnt sacrifices were offered, followed with a sheaf of newly harvested barley at the Feast of Firstfruits. By NT times the festivals of Passover and Unleavened Bread were well-attended celebrations and were known as the “days of unleavened bread” (Lk 22:1; Acts 12:3). The theme of Israel’s deliverance from the power of Egypt by divine intervention assured the Israelites that God was always ready to act on behalf of a faithful and obedient covenant people. It also reminded them that they had once been slaves (Dt 16:12). In Israelite life the early Passover and Unleavened Bread observances were comparatively simple in character, but during the monarchy more elaborate Passover rituals came into use (cf. 2 Kgs 23:21-23; 2 Chr 35:1-19).<\/p>\n<h6>Pentecost<\/h6>\n<p>The second great festival, Pentecost (or Weeks) lasted one day only and was observed on the 50th day after the newly harvested barley sheaf had been waved before the Lord at the end of the Feast of Unleavened Bread (Dt 16:9-12). The festival marked the end of the barley harvest and the beginning of the wheat harvest, the beginning of the period when firstfruits could be offered (cf. Ex 23:16; 34:22; Nm 28:26). The feast day was marked by the presentation of two wheat-flour loaves along with sacrifices of seven lambs, two rams, and a bull (Lv 23:15-20). Freewill gifts to God were presented to reflect gratitude for his blessings, and the entire occasion was one of communal rejoicing (Dt 16:10-11). Since Pentecost was essentially a harvest festival (Ex 23:16), the Israelites were called on to recognize that they depended entirely upon God for their material prosperity. In Deuteronomy 26, specific instructions were given for the ritual of presenting firstfruits from the harvest. It comprised a great confession of faith set within the framework of Israel’s history, and it recounted God’s deliverance of the nation from Egyptian oppression and his provision of a land that could amply supply the needs of his people.<\/p>\n<h6>Festival of Tabernacles<\/h6>\n<p>This festival, known variously as the Feast of Booths, Tabernacles, Shelters (Lv 23:34; Dt 16:13), or Ingathering (Ex 34:22), was the third great occasion that all Hebrew males were required to observe annually. It began on the 15th day of the seventh month (Tishri), shortly after the observance of the Day of Atonement, which fell on the 10th day. The Feast of Booths lasted for one week and involved pilgrimage. It was associated initially with the end of the year (Ex 34:22), when the agricultural work had been completed. The first day was marked by a symbolic cessation from all activity, after which burnt offerings were presented to the Lord. The eighth day was also one on which the congregation of Israel abstained from manual work and again offered burnt sacrifices. Leviticus 23:39-43 furnished details for the rituals that gave the festival its special name of booths or shelters or tabernacles. The fruit of “goodly trees” was to be gathered on the first day of the feast, along with palm fronds, willow branches, and boughs from trees in full leaf. From these, rough shelters or booths were to be constructed in which the people lived for the week of the feast. Every seventh year the observances were marked by a public recital of the covenant provisions to which the Israelites under Moses had committed themselves, a procedure designed to keep fresh in their minds the obligations as well as the blessings of the covenant relationship. A particularly significant observance of the Feast of Tabernacles took place in the time of Ezra, when the Judean community returned from Babylon—a celebration of a kind unknown for centuries (Neh 8:13-18). From the context it appears that observance of the feast had lapsed during the monarchy. The feast at Shiloh where Hannah was mistaken for a drunken woman and the feast referred to in Judges 21:19 were evidently the Feast of Booths. In a prophetic vision in which he saw all nations coming to Jerusalem to observe the Festival of Booths, Zechariah warned that those who did not continue this tradition could expect hardship and shortages of food (Zec 14:16-19).<\/p>\n<h5>Postexilic Festivals<\/h5>\n<p>There are a few minor festivals that were created in the period after the Jews returned from exile; some of these festivals had their origin in specific historical occasions.<\/p>\n<h6>The Festival of Purim<\/h6>\n<p>The Festival of Purim, also known as the Festival of Lots, was a joyful occasion occurring on the 14th day of the 12th month (Adar). It celebrated the way in which Esther and Mordecai were used by God to deliver his people in the Persian Empire from extermination by Haman (Est 9:21, 24-28). The feast was observed on the 14th day of Adar by those living in villages, and on the 15th by the inhabitants of walled towns and cities. The explanation of the name of the festival is given in Esther 9:24-26, and its observance reminded the Hebrews of God’s ability to save them during a time of anti-Semitic activity in Persia. The deliverance memorialized in this festival has consoled the Jews on other occasions when they have suffered persecution. Traditionally the scroll of Esther was read aloud in the synagogue on the evening before the feast, and there was a great outcry, especially among the children present, whenever the names of the hated Haman and his sons were mentioned.<\/p>\n<h6>Festival of the Dedication of the Temple<\/h6>\n<p>Another joyous festival that lasted for eight days was the Feast of the Dedication of the Temple (1 Macc 4:52-59; 2 Macc 10:6-8), familiar to modern readers as Hanukkah, or the Festival of Lights. The specific dedication that prompted the feast occurred in 164 <span>BC<\/span>, when Judas Maccabeus reconsecrated the temple in Jerusalem after it had been defiled by Antiochus IV Epiphanes. The celebrations commenced on the 25th day of the ninth month (Kislev) and were marked at night by blazing lights and lanterns. The stories of brave opposition by the Maccabees to the crushing forces of paganism were recounted, and the feast was one of praise to God for his marvelous deliverance of the Jews during the Maccabean period.<\/p>\n<p class=\"h2\" id=\"NewTestamentFestivals\">New Testament Festivals<\/p>\n<p>In Christ’s time the Sabbath was observed rigorously and was the occasion for synagogue worship (cf. Lk 4:16; Acts 13:14; 18:4). Pharisaic law prohibited all work, and Jesus came into conflict with the authorities periodically for breaches of the Sabbath regulations (cf. Mt 12:1-4; Mk 3:1-5; Lk 13:10-17). In the primitive church, worship occurred on “the first day of the week” (i.e., Sunday) to commemorate Christ’s resurrection. The early Christians initially participated in Jewish ceremonies (cf. Acts 20:16; 1 Cor 16:8). It was during the Feast of Pentecost, after Christ’s resurrection and ascension, that the Spirit was poured out (Acts 2:1-4), fulfilling Joel 2:28-32 and commencing the history of the Christian church as such.<\/p>\n<p>The Passover and Feast of Unleavened Bread were of great significance in the life of Christ (cf. Jn 4:45; 5:1; 6:4; 12:1-26), for the occasion was a very popular one in NT times (cf. 12:20). On the Passover, Pilate had instituted the custom of clemency to a prisoner nominated by the populace (Mt 27:15; Mk 15:6). Jesus participated actively in the Passover rituals (cf. Lk 2:42; Jn 2:13; 6:4). The Last Supper with his disciples occurred just prior to the Passover (Jn 13:1), when Judas Iscariot betrayed Jesus to the Pharisees (Lk 22:4-6). The breaking of bread and the drinking of wine at that Passover celebration (Mk 14:22-25) were related directly to Christ’s forthcoming death on the cross in a sacramental manner. Christ’s disciples were instructed to observe this rite as a memorial of his suffering and death for human sin (1 Cor 11:24-26) and as a proclamation of the power of the cross until the Lord returns in glory. Some scholars have suggested that Christ was actually hanging on the cross when the Passover lamb was being slaughtered, and if that chronology is correct, it would represent Jesus graphically as the “Lamb of God, who takes away the sin of the world” (Jn 1:29, <span>rsv<\/span>). Jesus was also present once when the Feast of Tabernacles was celebrated (7:10). In his day water was carried in procession from the pool of Siloam as an offering to God, and the ceremony most probably prompted Christ’s discourse on living water and eternal life (vv 37-39). On at least one occasion Jesus was in Jerusalem when the Festival of Lights occurred (Jn 10:22) and narrowly missed death by stoning.<\/p>\n<p>Jesus was entertained occasionally at private feasts (cf. Lk 5:29), and once remedied an emergency situation when the wine ran out at a wedding ceremony (Jn 2:8-10). He was critical of the Pharisees for securing the chief seats at feasts (Mt 23:6; Mk 12:39; Lk 20:46) and taught that festivals ought to benefit the poor (Lk 14:13).<\/p>\n<p class=\"h2\" id=\"SymbolismofFeasts\">Symbolism of Feasts<\/p>\n<p>Many aspects of the ancient Hebrew feasts were interpreted symbolically in the early church. Paul regarded the earliest Hebrew Christians as the firstfruits of the Israel of God (Rom 11:16). In Romans 8:23, the Holy Spirit as possessed by Christians was regarded as only a token of what was to come, and as such was the firstfruit of the Spirit. Christians themselves were described in James 1:18 as the firstfruits of God’s creatures who were brought forth by the Word of Truth. The resurrection of Jesus was considered by Paul to be the firstfruits of those who slept (1 Cor 15:20, 23). In an allusion to OT festivals, Paul spoke of the Sabbaths, new moons, and feasts as merely being a shadow of good things to come (Col 2:16-17). The Passover was used figuratively to emphasize that Christ our Passover Lamb had been sacrificed for us. Believers were urged to keep the feast with the unleavened bread of sincerity and truth, and not with the old leaven of malice and evil (1 Cor 5:7-8).<\/p>\n<p><em>See also<\/em> Calendars, Ancient and Modern; Offerings and Sacrifices; Tabernacle; Temple.<\/p>","content_en":"<h3>FEASTS AND FESTIVALS OF ISRAEL<\/h3>\n<p>Occasions of public or private rejoicing to commemorate some significant event or personage. The element of celebration has a special meaning in the cycle of religious occasions and the rites and ceremonies associated with these particular days. While the idea of a feast commonly implies a banquet with plenteous food and drink, this element is not indispensable. Sometimes there is only a token amount, as in the celebration of Holy Communion.<\/p>\n\n<p>In contemporary usage “festival” usually refers to activities extending over a period of time, while “feast” indicates one part of the celebration, often a meal. However, in religious usage, both ancient and modern, the two words are used interchangeably. The ancient Hebrews employed the words <span class=\"hebrew\" lang=\"he\">mo’ed<\/span> (“seasons”) and <span class=\"hebrew\" lang=\"he\">hag<\/span> for their great public celebrations, while feasts of a more private nature were commonly described by the term <span class=\"hebrew\" lang=\"he\">mishteh<\/span><em>.<\/em> The majority of English translations of Scripture do not differentiate between these words.<\/p>\n<p class=\"h2\" id=\"FeastsandTheirFunctions\">Feasts and Their Functions<\/p>\n<p>Each festival places great emphasis on community participation and on the continuity of social or religious tradition, especially where the celebrations are elements of a regular civil or religious calendar. Without community backing, even in a family celebration, no festival can be successful. When there is communal participation, a festival can reinforce the individual and community memory of specific occasions, and can perpetuate that store of recollection over years and generations. Such shared memory has a cohesive effect upon a cooperating community, large or small, and serves to establish the traditions by which the group lives. If the festival commemorates a particular event or celebrates some lofty ideal, that theme becomes more firmly embedded in the minds of the participants by being associated repeatedly with the rites and ceremonies performed. The feasts of the ancient Hebrews had this positive function. The great festivals of their religious calendar commemorated specific occasions when God had reached out in power to intervene for his people or had provided for them in their distress. By celebrating these feasts on a regular basis, the Hebrews continually affirmed that their God had directed their destiny. Their repeated rehearsal of God’s help and love for them reminded them that he was still able to sustain them. Especially in times of hardship, it pointed to the reality of God’s presence and activity among them. Faith sustained by this means furnished an invaluable spiritual dimension to the life of the nation and provided a sense of continuity under divine provision and guidance. Only when corrupt or pagan elements were introduced into festive occasions did this important ingredient of national life begin to lose its vitality.<\/p>\n<p class=\"h2\" id=\"OldTestamentFestivals\">Old Testament Festivals<\/p>\n<h5>General Festivals<\/h5>\n<p>These occasions were surprisingly numerous in Israel, considering the rather austere mode of life reflected in much of the OT. No doubt such celebrations offset or compensated for the hardships and insecurities of existence in the ancient Near East, and the Israelites made the most of every opportunity. A wedding was one of the most obvious occasions for celebration, and it is not surprising that a feast was prepared for the marriage of Rachel and Jacob (Gn 29:22) in which the whole neighborhood participated. Just how long this particular feast lasted is unknown, but some marriage festivals continued for a week, as in the case of the marriage between Samson and the woman of Timnah (Jgs 14:17). Wine that makes glad man’s heart (Ps 104:15) was consumed freely on such occasions.<\/p>\n<p>Birthdays were often observed in a festive spirit, especially where a royal person was concerned (Gn 40:20). Solomon’s dream was commemorated with a feast provided for his servants (1 Kgs 3:15), and when the temple was dedicated, the occasion was celebrated for a full week (8:65). Kings and queens held feasts periodically to mark certain occasions or to express goodwill (cf. Est 1:3; 2:18; 5:4, 14; 7:2, 7; Dn 5:1). Herdsmen traditionally made a feast for the shearing of the first sheep (Dt 18:4).<\/p>\n<h5>Preexilic Festivals<\/h5>\n<p>In addition to the general festivals, which were frequently of a secular nature, communal feasts were prescribed for the Israelites that had a specifically spiritual significance. They were meant to emphasize the activity of God on behalf of his people and to remind them that continued divine blessing depended upon their obedience to his will. The catalog of festivals in Leviticus 23:2 began with an injunction to observe the Sabbath. The seventh day, in which God ceased from creating (Gn 2:3), was holy, though it is difficult to determine the extent to which it was kept until the time of Moses (Ex 20:8-11). From that time on, Sabbath observance stressed refraining from all work so as to commemorate properly God’s own rest from creative activity (31:17) and his deliverance of his people from bondage in Egypt (Dt 5:12-15). Sabbath celebration was the sign of a special relationship between God and the Israelites. During this 24-hour period, even trivial tasks like making a fire (Ex 35:3) or gathering wood (Nm 15:32-33) were prohibited on pain of death. Journeys of any distance also came under the Sabbath ban (Ex 16:29). Special offerings were part of the observance (Nm 28:9-10), and the bread of the Presence was replaced in the tabernacle (Lv 24:5-8). Despite the restrictions on activity, the Sabbath was meant to symbolize a time of happiness and security in the presence of God (cf. Is 58:13-14), since its observance would bring blessing to the individual and to the whole land.<\/p>\n<h6>Festival of the New Moon<\/h6>\n<p>The new moon was a monthly celebration based on the lunar calendar. It was especially appropriate for an agricultural people, since everyone could tell when the moon was new. Special offerings were prescribed for this festival, consisting of a burnt sacrifice, a grain offering, and a drink offering (Nm 28:11-15). In addition, a male goat was sacrificed to God as a sin offering, and trumpet blasts were sounded over the sacrificial offerings as a memorial before God (10:10). The sacrifices prescribed for the new moon festival were significantly greater than those required in Numbers 28:9-10 for the weekly Sabbath.<\/p>\n<p>This lunar feast was popular throughout Israelite history. During the monarchy, the Levites were required to assist the Aaronic priests at the new moon festival, as well as on the Sabbath (1 Chr 23:29-31). The preexilic prophets may well have taken advantage of the large gatherings to give guidance to the people or proclaim prophetic oracles (cf. 2 Kgs 4:23), though to what extent this was done is uncertain. Not everyone found the period of rest and celebration valuable, however, and Amos (Am 8:5) complained about those avaricious Israelites who felt that such observances interfered with the business of making a living. The feast could not be observed when the Judeans were in exile in Babylonia (cf. Hos 2:11), but under Ezra and Nehemiah, its observance was restored (Neh 10:33). In Isaiah 66:22-23 it was related to Israel’s final destiny and was an accepted part of the ordinances for Ezekiel’s ideal temple (Ez 45:17).<\/p>\n<p>The purpose of the festival was to enhance the unity of national life by reminding the Israelites that God’s covenant with their ancestors was permanent and still binding upon the nation. It also stressed the loving nature and providence of a God who could begin such a relationship and carry out his promises with complete faithfulness (cf. Ps 104:19).<\/p>\n<h6>The Festival of Trumpets<\/h6>\n<p>The Festival of Trumpets was celebrated on the first day of the seventh new moon. This month, subsequently named Tishri, was especially holy, and for this reason was governed by certain regulations different from those of ordinary new moon festivals. The trumpets were blown on the first day (Lv 23:24) as the animal and cereal sacrifices were offered. From Numbers 29:2-6 it appears that the offerings required for this particular feast exceeded those prescribed for normal Sabbath sacrifice, but were somewhat less than those required for the regular new moon festival (cf. Nm 28:11). This feast was to be observed as a day of solemn rest and as a holy convocation, and the trumpets were sounded as a triumphant memorial to God’s great provision for his people through the Sinai covenant.<\/p>\n<p>The seventh month was particularly sacred, partly because of its place in the hallowed cycle of sevens, but also because the Day of Atonement (or Yom Kippur) and the Feast of Tabernacles, or Booths (Shelters), occurred during this period. The latter feast followed the Day of Atonement by some five days (Lv 23:33), and its joyful character served to offset somewhat the solemnity of the annual penitential occasion when the nation confessed its collective sins and saw them banished symbolically into the wilderness as the scapegoat was driven from the congregation.<\/p>\n<h6>The Sabbatical Year<\/h6>\n<p>Another festival closely connected with the institution of the Sabbath was the sabbatical year. At the end of each cycle of six years, the following 12 months were observed as a “sabbath of rest for the land.” During this interval, the ground was to lie fallow (Ex 23:11) without any form of cultivation, and whatever sprouted and grew from it naturally was assigned to the poor and needy (Lv 25:6). This provision for the land itself constituted one of the most important ecological principles of Scripture. Like God’s people, the land was holy, and just as they needed to have regular intervals of rest from daily work in order to regain their energy and spiritual vitality through worship, so the ground needed to rest and recuperate from the strain of constant cultivation. The festival reminded the Israelites that the land on which they lived had been given to them by God in fulfillment of his covenant undertaking to provide richly for their physical needs (cf. Dt 8:7-10). To keep the Israelites from experiencing any shortages or other hardships during the Year of Sabbath, God promised that in the year immediately preceding the sabbatical period, the land would bear fruit to suffice for the next three years (Lv 25:21). This assurance was based upon the experience of the wilderness wanderings, when on the sixth day of the week sufficient manna appeared to last through the Sabbath (Ex 16:5).<\/p>\n<p>In this festival period, God’s absolute claim over the land was reaffirmed (cf. Lv 25:23), and the faith of the nation in God’s ability to provide for future needs was reinforced. The provisions that freed the land for a year from agricultural bondage were paralleled in the seventh year of rest by those requiring liberation of slaves and debtors. These underprivileged members of society were to be released from their obligations of servitude. As a result, men and women who had become slaves for one reason or another were given personal liberty (Ex 21:2-6), and under proclamation of the Lord’s release, the provisions applying to debt were rescinded (Dt 15:1-6). The sabbatical year seems to have been a regular part of preexilic Israelite life, although some abuses were noted in Jeremiah 34:8-22. There the prophet took advantage of the opportunity presented to instruct the people in the nature and purpose of the sabbatical year ordinance. He also warned the wayward Judeans that because they had disobeyed the commands of God in denying proper liberty to their slaves, they would have their own freedom taken away in a far more serious manner by being carried captive to Babylonia after seeing their land destroyed. The lesson was not lost upon those who returned from exile, for under the administration of Nehemiah, the Jews bound themselves by a covenant to observe the principle of the sabbatical year (Neh 10:31). This undertaking evidently took its impetus from the reading of the law of Moses at the Feast of Booths (Shelters), which coincidentally occurred at the beginning of the sabbatical year (Neh 8:13-18).<\/p>\n<h6>Jubilee<\/h6>\n<p>Still another feast based on the principle of the sabbath was the Year of Jubilee, or Pentecostal year (Lv 25:8-55; 27:17-24). As the sabbatical year was related to the concept of the seventh day, so the Pentecostal (50th) year marked the completion of a cycle of seven sabbatical years. The commencement of a jubilee year was proclaimed on the Day of Atonement throughout the land by means of trumpet blasts (Lv 25:9). The activities that took place during the Pentecostal year were similar to those prescribed for the sabbatical year. A special feature was that land that had been sold during the preceding 49 years was returned to its original owners, a procedure that sometimes involved financial adjustments. To prevent abuse of the process through opportunism or speculation, the Hebrews were instructed to deal fairly and honestly with one another in the fear of God, who was the real owner of the land (Lv 25:14-17). As with the sabbatical year, God promised to make provision before the jubilee year so that no one would suffer hardship. It was during the Year of Jubilee that those who were slaves in Hebrew households were given their liberty, so that everyone in the land would commence a new cycle of sabbatical years on the same footing, as free persons under God.<\/p>\n<h5>Seasonal Festivals<\/h5>\n<p>Three annual festivals that followed the seasons of the year rather than phases of the moon furnished important occasions for commemorating God’s power and provision in national life. These festivals were designated by the term <span class=\"hebrew\" lang=\"he\">hag<\/span><em>,<\/em> indicating a festival usually observed by some sort of pilgrimage. These three festivals were prescribed in Exodus 23:14-17 and Deuteronomy 16:16, and consisted of the Feast of Passover and Unleavened Bread, the Feast of Weeks (Pentecost), and the Festival of Booths (Tabernacles). On these occasions, all the males of Israel were commanded to make pilgrimage to the sanctuary and celebrate these festivals (Ex 12:14). The Passover and the Feast of Unleavened Bread were originally separate ordinances, but since the latter always followed immediately upon the Passover rite, they naturally blended into a single festival.<\/p>\n<h6>Passover<\/h6>\n<p>The Passover was of supreme theological significance for the Israelites, since it marked one of the most momentous acts of divine intervention in their history, the beginning of their deliverance from bondage in Egypt when, in the final plague, God destroyed the firstborn of the Egyptians but spared those Israelites whose homes had blood smeared on the doorposts (Ex 12:11-30). God commanded that the day was to be observed as a memorial feast (v 14), and the next Passover celebration occurred in the Sinai Desert (Nm 9:1-5). In the Hebrew calendar the Passover festival came in the first month, called Abib in Deuteronomy 16:1, but known after the exile as Nisan (cf. Neh 2:1). The Passover rite took place the 14th evening (Lv 23:5), and this was followed by a seven-day period during which nothing leavened was to be eaten. The principle for removing all leaven from bread was similar to that underlying the draining of blood from animal flesh. Both leaven and blood had quickening power and were to be kept separate as an offering to God. The first and seventh days of this period were marked by a holy assembly, during which the only work permitted was the preparation of food (Ex 12:16). This period when unleavened bread was eaten was described as a festival because it opened the seven-week period of grain harvest (Dt 16:9). During this feast, special burnt sacrifices were offered, followed with a sheaf of newly harvested barley at the Feast of Firstfruits. By NT times the festivals of Passover and Unleavened Bread were well-attended celebrations and were known as the “days of unleavened bread” (Lk 22:1; Acts 12:3). The theme of Israel’s deliverance from the power of Egypt by divine intervention assured the Israelites that God was always ready to act on behalf of a faithful and obedient covenant people. It also reminded them that they had once been slaves (Dt 16:12). In Israelite life the early Passover and Unleavened Bread observances were comparatively simple in character, but during the monarchy more elaborate Passover rituals came into use (cf. 2 Kgs 23:21-23; 2 Chr 35:1-19).<\/p>\n<h6>Pentecost<\/h6>\n<p>The second great festival, Pentecost (or Weeks) lasted one day only and was observed on the 50th day after the newly harvested barley sheaf had been waved before the Lord at the end of the Feast of Unleavened Bread (Dt 16:9-12). The festival marked the end of the barley harvest and the beginning of the wheat harvest, the beginning of the period when firstfruits could be offered (cf. Ex 23:16; 34:22; Nm 28:26). The feast day was marked by the presentation of two wheat-flour loaves along with sacrifices of seven lambs, two rams, and a bull (Lv 23:15-20). Freewill gifts to God were presented to reflect gratitude for his blessings, and the entire occasion was one of communal rejoicing (Dt 16:10-11). Since Pentecost was essentially a harvest festival (Ex 23:16), the Israelites were called on to recognize that they depended entirely upon God for their material prosperity. In Deuteronomy 26, specific instructions were given for the ritual of presenting firstfruits from the harvest. It comprised a great confession of faith set within the framework of Israel’s history, and it recounted God’s deliverance of the nation from Egyptian oppression and his provision of a land that could amply supply the needs of his people.<\/p>\n<h6>Festival of Tabernacles<\/h6>\n<p>This festival, known variously as the Feast of Booths, Tabernacles, Shelters (Lv 23:34; Dt 16:13), or Ingathering (Ex 34:22), was the third great occasion that all Hebrew males were required to observe annually. It began on the 15th day of the seventh month (Tishri), shortly after the observance of the Day of Atonement, which fell on the 10th day. The Feast of Booths lasted for one week and involved pilgrimage. It was associated initially with the end of the year (Ex 34:22), when the agricultural work had been completed. The first day was marked by a symbolic cessation from all activity, after which burnt offerings were presented to the Lord. The eighth day was also one on which the congregation of Israel abstained from manual work and again offered burnt sacrifices. Leviticus 23:39-43 furnished details for the rituals that gave the festival its special name of booths or shelters or tabernacles. The fruit of “goodly trees” was to be gathered on the first day of the feast, along with palm fronds, willow branches, and boughs from trees in full leaf. From these, rough shelters or booths were to be constructed in which the people lived for the week of the feast. Every seventh year the observances were marked by a public recital of the covenant provisions to which the Israelites under Moses had committed themselves, a procedure designed to keep fresh in their minds the obligations as well as the blessings of the covenant relationship. A particularly significant observance of the Feast of Tabernacles took place in the time of Ezra, when the Judean community returned from Babylon—a celebration of a kind unknown for centuries (Neh 8:13-18). From the context it appears that observance of the feast had lapsed during the monarchy. The feast at Shiloh where Hannah was mistaken for a drunken woman and the feast referred to in Judges 21:19 were evidently the Feast of Booths. In a prophetic vision in which he saw all nations coming to Jerusalem to observe the Festival of Booths, Zechariah warned that those who did not continue this tradition could expect hardship and shortages of food (Zec 14:16-19).<\/p>\n<h5>Postexilic Festivals<\/h5>\n<p>There are a few minor festivals that were created in the period after the Jews returned from exile; some of these festivals had their origin in specific historical occasions.<\/p>\n<h6>The Festival of Purim<\/h6>\n<p>The Festival of Purim, also known as the Festival of Lots, was a joyful occasion occurring on the 14th day of the 12th month (Adar). It celebrated the way in which Esther and Mordecai were used by God to deliver his people in the Persian Empire from extermination by Haman (Est 9:21, 24-28). The feast was observed on the 14th day of Adar by those living in villages, and on the 15th by the inhabitants of walled towns and cities. The explanation of the name of the festival is given in Esther 9:24-26, and its observance reminded the Hebrews of God’s ability to save them during a time of anti-Semitic activity in Persia. The deliverance memorialized in this festival has consoled the Jews on other occasions when they have suffered persecution. Traditionally the scroll of Esther was read aloud in the synagogue on the evening before the feast, and there was a great outcry, especially among the children present, whenever the names of the hated Haman and his sons were mentioned.<\/p>\n<h6>Festival of the Dedication of the Temple<\/h6>\n<p>Another joyous festival that lasted for eight days was the Feast of the Dedication of the Temple (1 Macc 4:52-59; 2 Macc 10:6-8), familiar to modern readers as Hanukkah, or the Festival of Lights. The specific dedication that prompted the feast occurred in 164 <span>BC<\/span>, when Judas Maccabeus reconsecrated the temple in Jerusalem after it had been defiled by Antiochus IV Epiphanes. The celebrations commenced on the 25th day of the ninth month (Kislev) and were marked at night by blazing lights and lanterns. The stories of brave opposition by the Maccabees to the crushing forces of paganism were recounted, and the feast was one of praise to God for his marvelous deliverance of the Jews during the Maccabean period.<\/p>\n<p class=\"h2\" id=\"NewTestamentFestivals\">New Testament Festivals<\/p>\n<p>In Christ’s time the Sabbath was observed rigorously and was the occasion for synagogue worship (cf. Lk 4:16; Acts 13:14; 18:4). Pharisaic law prohibited all work, and Jesus came into conflict with the authorities periodically for breaches of the Sabbath regulations (cf. Mt 12:1-4; Mk 3:1-5; Lk 13:10-17). In the primitive church, worship occurred on “the first day of the week” (i.e., Sunday) to commemorate Christ’s resurrection. The early Christians initially participated in Jewish ceremonies (cf. Acts 20:16; 1 Cor 16:8). It was during the Feast of Pentecost, after Christ’s resurrection and ascension, that the Spirit was poured out (Acts 2:1-4), fulfilling Joel 2:28-32 and commencing the history of the Christian church as such.<\/p>\n<p>The Passover and Feast of Unleavened Bread were of great significance in the life of Christ (cf. Jn 4:45; 5:1; 6:4; 12:1-26), for the occasion was a very popular one in NT times (cf. 12:20). On the Passover, Pilate had instituted the custom of clemency to a prisoner nominated by the populace (Mt 27:15; Mk 15:6). Jesus participated actively in the Passover rituals (cf. Lk 2:42; Jn 2:13; 6:4). The Last Supper with his disciples occurred just prior to the Passover (Jn 13:1), when Judas Iscariot betrayed Jesus to the Pharisees (Lk 22:4-6). The breaking of bread and the drinking of wine at that Passover celebration (Mk 14:22-25) were related directly to Christ’s forthcoming death on the cross in a sacramental manner. Christ’s disciples were instructed to observe this rite as a memorial of his suffering and death for human sin (1 Cor 11:24-26) and as a proclamation of the power of the cross until the Lord returns in glory. Some scholars have suggested that Christ was actually hanging on the cross when the Passover lamb was being slaughtered, and if that chronology is correct, it would represent Jesus graphically as the “Lamb of God, who takes away the sin of the world” (Jn 1:29, <span>rsv<\/span>). Jesus was also present once when the Feast of Tabernacles was celebrated (7:10). In his day water was carried in procession from the pool of Siloam as an offering to God, and the ceremony most probably prompted Christ’s discourse on living water and eternal life (vv 37-39). On at least one occasion Jesus was in Jerusalem when the Festival of Lights occurred (Jn 10:22) and narrowly missed death by stoning.<\/p>\n<p>Jesus was entertained occasionally at private feasts (cf. Lk 5:29), and once remedied an emergency situation when the wine ran out at a wedding ceremony (Jn 2:8-10). He was critical of the Pharisees for securing the chief seats at feasts (Mt 23:6; Mk 12:39; Lk 20:46) and taught that festivals ought to benefit the poor (Lk 14:13).<\/p>\n<p class=\"h2\" id=\"SymbolismofFeasts\">Symbolism of Feasts<\/p>\n<p>Many aspects of the ancient Hebrew feasts were interpreted symbolically in the early church. Paul regarded the earliest Hebrew Christians as the firstfruits of the Israel of God (Rom 11:16). In Romans 8:23, the Holy Spirit as possessed by Christians was regarded as only a token of what was to come, and as such was the firstfruit of the Spirit. Christians themselves were described in James 1:18 as the firstfruits of God’s creatures who were brought forth by the Word of Truth. The resurrection of Jesus was considered by Paul to be the firstfruits of those who slept (1 Cor 15:20, 23). In an allusion to OT festivals, Paul spoke of the Sabbaths, new moons, and feasts as merely being a shadow of good things to come (Col 2:16-17). The Passover was used figuratively to emphasize that Christ our Passover Lamb had been sacrificed for us. Believers were urged to keep the feast with the unleavened bread of sincerity and truth, and not with the old leaven of malice and evil (1 Cor 5:7-8).<\/p>\n<p><em>See also<\/em> Calendars, Ancient and Modern; Offerings and Sacrifices; Tabernacle; Temple.<\/p>","summary_ro":"FEASTS AND FESTIVALS OF ISRAEL Occasions of public or private rejoicing to commemorate some significant event or personage. The element of celebration has a special meaning in the cycle of religious occasions and the rites and ceremonies associated with these particular days. While the idea of a feast commonly implies a banquet with plenteous food and drink, this element is not indispensable. Sometimes there is only a token amount, as in the celebration of Holy Communion. In contemporary usag...","summary_en":"FEASTS AND FESTIVALS OF ISRAEL Occasions of public or private rejoicing to commemorate some significant event or personage. The element of celebration has a special meaning in the cycle of religious occasions and the rites and ceremonies associated with these particular days. While the idea of a feast commonly implies a banquet with plenteous food and drink, this element is not indispensable. Sometimes there is only a token amount, as in the celebration of Holy Communion. In contemporary usag...","source":"Articles\/F.xml","external_url":null,"has_map":false,"has_picture":false},{"id":18037,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"History of Israel","title_en":"History of Israel","content_ro":"<h3>ISRAEL, History of<\/h3>\n<p>An account of God’s sovereign purpose in calling a people out of paganism and establishing them as witnesses for the true faith among the nations, of God’s sovereign power in protecting them from extinction, of his sovereign justice in dealing with their departure from his ways of holiness, of God’s sovereign grace in forgiving their sins and restoring them to fellowship with himself by providing through them a Savior for the entire world.<\/p>\n<p>Preview<\/p>\n<p>• Patriarchal Age<\/p>\n<p>• Sojourn in Egypt<\/p>\n<p>• The Exodus<\/p>\n<p>• Wilderness Wanderings<\/p>\n<p>• The Conquest<\/p>\n<p>• The Judges<\/p>\n<p>• The United Monarchy<\/p>\n<p>• The Divided Kingdom<\/p>\n<p>• The Restoration<\/p>\n<p>• The Intertestamental Period<\/p>\n<p>• The Roman Period<\/p>\n<p class=\"h2\" id=\"PatriarchalAge\">Patriarchal Age<\/p>\n<p>The story of Israel begins with Abraham, whom God called first at Ur, and perhaps later at Haran (Acts 7:2-4), to leave Mesopotamia and go into a land to which God would direct the way. In calling Abraham, God made with him a covenant (Gn 12:1-3) that promised him a land, special divine favor (“I will bless those who bless you, and the one who curses you I will curse,” <span>nasb<\/span>), and the privilege of being a channel of blessing to the entire world (“In you all the families of the earth shall be blessed,” <span>nasb<\/span>). In Genesis 12:4-8 God confirmed this unconditional covenant, promising Abraham this new land forever, along with innumerable descendants. Subsequently, in Genesis 15:1-21, God again confirmed the covenant but added the significant prediction that the guarantee of holding Canaan in perpetuity did not mean occupation of the land in every generation. God also spelled out the limits of the Promised Land (from the river of Egypt to the Euphrates, some 500 to 600 miles or 804 to 965 kilometers in extent). A final confirmation of the covenant to Abraham appears in Genesis 17:6-8. It guaranteed the land of Canaan to Abraham’s posterity and added that kings (an anticipation of the Davidic dynasty) would arise in his line. The covenant was confirmed to Abraham’s son Isaac (Gn 26:3-5) and his grandson Jacob (ch 28).<\/p>\n<p>This period is known as the patriarchal age in Hebrew history. The patriarchs were Abraham, Isaac, and Jacob. They were called patriarchs because they were fathers, not only to their immediate families, but also to the extended family of Hebrews, over which they exercised a fatherly control. They served as political, legal, and spiritual heads of their migratory community, looking after their interests and leading them in worship. Periodically they built altars on which they offered sacrifices. That the patriarchal community was very large can be seen from Genesis 14:14, which says that Abraham had 318 armed men in his camp. If one assumes that most of the men were married and had one or more children each, the total extended family may have numbered in excess of 1,000.<\/p>\n<p>Additional developments in the life of Abraham and Jacob were particularly important for world history. Abraham, frustrated at not having an heir, accepted Sarah’s suggestion to obtain an heir by the slave girl Hagar. (This was also the custom of the land.) The son born was named Ishmael, progenitor of the Arabs. Thus Abraham is revered by Arabs and Muslims as well as by Jews and Christians. He is the father of the Jews through his son Isaac, child of promise. He holds a special place in Christianity as an example of Christ, through whom all Christians obtain their salvation.<\/p>\n<p>Jacob, a scheming scoundrel in his earlier years, wound up in exile in northern Mesopotamia for 20 years in the home of his uncle Laban. There he married Leah and Rachel and fathered the sons who became the progenitors of the 12 tribes of Israel. On his return to Palestine he met God along the banks of the Jabbok River (Gn 32), and God changed his name to Israel (“a prince of God,” <span>kjv<\/span> mg).<\/p>\n<p>The patriarchal period in Canaan lasted for 215 years. One estimate places Abraham’s entry into Canaan at about 2085 <span>BC<\/span>, when he was 75 years of age. Jacob and his sons migrated to Egypt to escape a severe famine in Canaan in about 1870 <span>BC<\/span>. During much of the patriarchal period, Palestine experienced a decline in population and was occupied largely by nomadic or seminomadic tribes. It was relatively easy for the Hebrews to enter such a situation. After 1900 Palestine began to enjoy more settled conditions. Shortly thereafter, the Hebrews made the trek into Egypt.<\/p>\n<p class=\"h2\" id=\"SojourninEgypt\">Sojourn in Egypt<\/p>\n<p>If Jacob and his sons entered Egypt about 1870 <span>BC<\/span>, it was the period of the Middle Kingdom. And by that time other migrants from Asia were coming in increasing numbers. The Hebrews settled in Goshen, in the eastern delta region, under the protecting care of Joseph, who held a position at the Egyptian court roughly equivalent to that of prime minister. As more and more Asiatic Hyksos came into Egypt, they began to take over the country—northern Egypt at least. During this same time the Hebrews became increasingly numerous. Some who hold to a different chronology believe the Hebrews were welcomed into Egypt during the days of Hyksos domination (after 1750 <span>BC<\/span>). At any rate, by about 1580 <span>BC<\/span> native Egyptian princes regained control of the country and expelled many of the Asiatics.<\/p>\n<p>In process of time there arose a king over Egypt who “knew not Joseph” (Ex 1:8, <span>kjv<\/span>). Very possibly this meant that a native Egyptian dynasty had arisen in Egypt and they were apprehensive over the fact that the growing numbers and wealth of the Hebrews might jeopardize their own supremacy. But Egyptian measures to subjugate the Hebrews and reduce their birthrate had a reverse effect (Ex 1:12). Finally, the Egyptians ordered the killing of all male Hebrew infants at birth. Among those who disobeyed were the parents of Moses, who set him afloat in a waterproof basket made of reeds. Found by a daughter of Pharaoh, he was brought up in the Egyptian court, was given a first-class education, and became a high official of the realm.<\/p>\n<p>At the age of 40, Moses identified himself with his own people. He killed an Egyptian in defense of a fellow Hebrew, and immediately fled to the land of Midian in the northeastern part of the Sinai Peninsula. He married and lived there for 40 years, becoming thoroughly familiar with the geography and the ways of the wilderness through which he would later lead the Hebrews. The Egyptians continued to oppress the Hebrew people severely until they cried urgently to God for deliverance. In response, God confronted Moses in the famous burning bush experience and called on him to return to Egypt and lead the people back into the land of Canaan (Ex 3–4). He was to have the help of his brother, Aaron.<\/p>\n<p class=\"h2\" id=\"TheExodus\">The Exodus<\/p>\n<p>Understandably the pharaoh of Egypt was reluctant to permit the Hebrews to leave permanently. The value of this great labor force was incalculable. But finally, after suffering a series of ten plagues, lasting perhaps a year, the Egyptians were persuaded to let the Hebrews go (Ex 7–12).<\/p>\n<p>The plagues had a theological as well as a practical purpose. They discredited the gods of Egypt and exalted the most high God of heaven (Ex 12:12). The plagues clearly discredited specific gods of Egypt (e.g., the Nile was worshiped as Hapi, plague one; the frog, worshiped as Heqt, plague two; the bull, worshiped as Ptah, plague five; the sun, worshiped as Amon-Re\/Aton, plague nine). Taken together, they struck a direct blow at the Egyptian pantheon.<\/p>\n<p>Just before the last plague, which was the night in which the death angel invaded the homes of the Egyptians, the Israelites made the Passover sacrifice according to divine instructions. This involved killing a lamb for each household (unless the household was too small; in that event, households could combine). Anyone who was careless about applying the blood to the doorpost or who rejected this divine provision came under the judgment of God. After the death of the firstborn throughout the land, the Egyptians begged the Hebrews to leave. Their company numbered 600,000 men over 20 years of age, plus women and children, for a total of over 2,500,000. In addition they took their flocks and herds and personal belongings.<\/p>\n<p>The date they left Egypt is a matter of continuing debate. Traditionally a date of about 1446 <span>BC<\/span> is given for the exodus (cf. 1 Kgs 6:1, which places the exodus 480 years before construction of the temple started in 966 <span>BC<\/span>) and 1406 <span>BC<\/span> for the Conquest under Joshua, and there do not seem to be any compelling arguments for rejecting that position. But a great many scholars prefer 1275 <span>BC<\/span> for a variety of reasons.<\/p>\n<p>The early date of the exodus would place the later years of the wilderness wanderings and the subsequent conquest of Palestine during the reigns of Amenhotep III and IV (1412–1366), a time when the pharaohs allowed Egyptian control of Palestine to disintegrate. When the Egyptians did reassert their power, about 1300, they restricted their movements largely to the coastal area, and thus did not come in contact with the Hebrews who were living in the hill country of Judea, Samaria, and Galilee.<\/p>\n<p class=\"h2\" id=\"WildernessWanderings\">Wilderness Wanderings<\/p>\n<p>The wilderness wanderings were an important interlude in the history of Israel. During those years, significant and basic institutions came into existence at God’s command. At Sinai, Moses delivered to Israel the law, the pattern of the tabernacle (which later became the model for the temple) and orders for its operation, as well as detailed instructions for the priesthood and sacrificial system of worship.<\/p>\n<p>The period of the wanderings was truly a remarkable time. The presence of God was evidenced by a pillar of cloud that hovered over the people by day and a pillar of fire by night. God provided food in the form of manna, periodically provided water by miraculous means, and made sure that clothes did not wear out. In spite of all that, the people murmured and complained continually.<\/p>\n<p>At Sinai, God gave the law (Ex 19:2–24:18), and the people promptly made a commitment to keep it (24:3). Then God gave the pattern for the tabernacle and its furniture (chs 25–27, 30–31, 35–40) and established the priesthood (chs 28–29). While Moses was on the mountain receiving God’s revelation, the people grew restless and clamored for gods they could see. Even Aaron was carried away with the idolatrous wave and supervised the casting of a golden calf and building of an altar before it. The fact that they turned to Egyptian cattle worship so readily indicates that paganism must have made deep inroads among them while in captivity (chs 32–34). Moses’ intercessory response to God’s announcement that he would destroy Israel because of her idolatry led to a divine determination to execute judgment on only the worst offenders (32:9-14).<\/p>\n<p>Subsequently, God revealed the legal and priestly order (Lv 1:1–27:34). Among the divinely appointed institutions described or alluded to in Leviticus are several special days or feasts, including the Sabbath, Passover, Feast of Unleavened Bread, Firstfruits, Pentecost or Feast of Weeks, Feast of Trumpets, Day of Atonement, Feast of Tabernacles, the Year of Sabbath, and the Year of Jubilee.<\/p>\n<p>After camping at Sinai for about a year, the Israelites got their orders to go forward (Nm 10:11-12). Miriam (Moses’ sister) and Aaron criticized Moses’ leadership and suffered divine punishment as a consequence (ch 12). When the people arrived at Kadesh-barnea, the gate to southern Palestine, they were frightened by the report of most of the spies who had been reconnoitering in Canaan and decided that they should not advance into Canaan. They called for a new leader to bring them back to Egypt. God declared that the entire generation would wander in the wilderness until the adults had died. Only Joshua and Caleb (the two spies in favor of invading immediately) would enter the Promised Land (14:26-30). Near the end of the period of wandering, Moses also lost the privilege of entering the land by an act of disobedience.<\/p>\n<p class=\"h2\" id=\"TheConquest\">The Conquest<\/p>\n<p>The latter part of the book of Numbers describes how Moses led the Israelites to victory over the peoples living east of the Jordan River. Reuben, Gad, and the half-tribe of Manasseh requested permission to settle there and reluctantly were allowed to do so on the condition that they would join the rest of the Israelites in conquering Canaan before settling down. Prior to victories in Transjordan, a new census of adult males was taken in order to determine the military capabilities of Israel and to provide a basis for equitable division of the land they were about to enter. The number of males above 20 years of age was 601,730 (Nm 26:51). The book of Deuteronomy consists primarily of a series of speeches delivered by Moses in a covenant renewal ceremony on the plains of Moab just before his death and the appointment of Joshua as leader.<\/p>\n<p>Joshua lost no time in moving forward. Spies sent across the Jordan to Jericho to reconnoiter reported a situation quite different from what the Hebrews had experienced at Kadesh-barnea a generation earlier. Now the people of Canaan were terrified because they had heard of the numerical strength and victories of the Hebrews. Apparently the day after the spies returned, Joshua moved the people to the edge of the Jordan and prepared to cross over. The waters parted for them here as the Red Sea had parted earlier.<\/p>\n<p>The narrative of conquest that appears in the book of Joshua is not a detailed battle account. It describes a thrust into the middle of Palestine around Jericho and Ai, a southerly drive to defeat the Amorite league, and a northern campaign against Hazor and other towns. The history of Joshua is extremely telescoped, for Joshua’s major military action must have required about six years. Joshua’s friend Caleb was 79 when the Conquest began and 85 after the last great battle with Jabin, king of Hazor (Jos 14:7-10).<\/p>\n<p>When the war was over, major strongholds (e.g., Jerusalem) still remained in enemy hands, but the land west of the Jordan was allocated to the nine and a half Hebrew tribes. The task of reducing enemy towns was left to the individual tribes in whose land they were located. The Joshua account was not so much a narrative of Israelite battle prowess as of God’s faithfulness and intervention on behalf of his people. For example, at Jericho they did not attack but merely followed divine orders and watched the defenses collapse; at Gibeon hailstones killed more Amorites than Israelite soldiers did (Jos 10:7-11).<\/p>\n<p class=\"h2\" id=\"TheJudges\">The Judges<\/p>\n<p>Joshua died some 30 years after he had led the Hebrews into Canaan, and he was followed by a series of divinely appointed leaders who ruled sometimes over the whole of Israel as a loose confederacy and sometimes over one or more tribes. They were judges, civil functionaries, and military leaders all at the same time.<\/p>\n<p>The book of Judges pictures a series of recurring cycles: apostasy from God, punishment in the form of oppression by neighboring tribes, cries to God for relief, release from bondage under the leadership of a judge, and a period of rest from oppression.<\/p>\n<p>Establishment of the chronology of the judges is one of the thorniest problems of Scripture. Adding up all years of oppression and rest mentioned in the book gives a total of 410. The book of Acts gives a total of 450 years from the days of Joshua to Samuel (Acts 13:19). The difference in Acts may be accounted for by the addition of 40 years of Eli’s ministry (1 Sm 4:18). Allowing 410 years for the period of the judges, about 30 for the Conquest to the judges, and 40 for the wilderness wanderings, means 480 years from 1050 <span>BC<\/span>, the date for Saul’s kingship, and would give a date of about 1530 for the exodus. This is about 100 years more than even the early date for the exodus. The most probable explanation is that there is some overlap in oppressions and judgeships. For instance, the activities of Jephthah were centered on the eastern frontier, those of Samson in the Philistine plain to the southwest, and those of Deborah and Barak in the north.<\/p>\n<p class=\"h2\" id=\"TheUnitedMonarchy\">The United Monarchy<\/p>\n<p>Because of the weakness of Israel resulting from political disunity and the ineptness and corruption of both Eli’s and Samuel’s sons, the people of Israel called for a king to rule over them. This demand was in reality a rejection of the divine plan of theocracy—the rule of God. God granted the Hebrews’ wish but warned them of the disadvantages of monarchy (1 Sm 8:9-21). The concept of kingship was not new to Israel. It had been hinted at in Genesis 49:10 and Numbers 24:17, and Moses had made some very clear statements about it in Deuteronomy 17:14-20.<\/p>\n<p>The first stage of Hebrew monarchy is commonly called the united monarchy because all Israel was ruled by a single king. This period lasted for 120 years—encompassing the 40-year reigns of Saul (Acts 13:21), David (2 Sm 5:5), and Solomon (1 Kgs 11:42).<\/p>\n<p>The people asked for a king, and God granted them one, but not one like those of the surrounding nations. The Hebrew king was to be a man who followed God’s dictates in his public and private life, who did not intrude into the affairs of the priesthood, and who did not fall into idolatry, but exerted all his influence to keep the people faithful to God. If he failed in any of these respects, he ran the risk of being deposed by God, of having his line brought to an end, or even of having the people fall into captivity to a foreign power. All this must be kept in mind when evaluating the reigns of Saul, David, Solomon, and the kings of the divided monarchy.<\/p>\n<p>Saul began well. He won a great victory over the Ammonites at Jabesh-gilead and showed considerable wisdom in administrative matters. But after about two years he intruded into the priest’s office to offer sacrifice, bringing the divine prediction that his kingdom would be taken from him (1 Sm 13:8-14). He would go on to enjoy great military victory and ability as a ruler until about the middle of his reign.<\/p>\n<p>After Saul’s disobedience to God’s command to totally destroy the Amalekites, the Lord repudiated Saul and instructed Samuel to anoint David privately as future king of Israel. David’s rise to prominence was spurred by his victory over Goliath and the accompanying defeat of the Philistines. Saul later made David commander of the army, and the young man soon earned a reputation greater than that of the king himself. Saul, who had become increasingly mentally disturbed after his relationship with God was broken, began to make attempts on David’s life, and for the last years of Saul’s reign David lived as a fugitive. Meanwhile, the Philistines got completely out of control and finally killed Saul and most of his sons in the great battle of Mt Gilboa, which gave the Philistines control over much of Palestine west of the Jordan (1 Sm 31:1-7).<\/p>\n<p>Soon David became king in Judah with his capital in Hebron. A son of Saul, Ishbosheth, established himself at Mahanaim, east of the Jordan. For seven years the two tiny kingdoms existed side by side (2 Sm 2:2-11). But after the Israelite king and his army commander were assassinated, David became ruler of a united Hebrew kingdom.<\/p>\n<p>Not long after the beginning of his reign (1010–970 <span>BC<\/span>) David completely defeated and subjugated the Philistines. Soon thereafter he captured Jerusalem, making it the capital of the united kingdom. During succeeding years, David built up an empire (2 Sm 8:10; 1 Chr 18–19), conquering Moab, Edom, Damascus, Zobah, and Ammon, so he controlled territory from the Gulf of Aqaba (a branch of the Red Sea) and the Sinai in the south almost to the Euphrates in the north. Moreover, he established good relations, if not an alliance, with Tyre. The establishment of David’s empire was possible because of a power vacuum in the Middle East. The Egyptians, Mycenaeans, Hittites, and Assyrians were either decadent or removed from the stage of history. The Phoenicians, a peaceful commercial people, were also free to expand their trade, and they were happy to sell cedar to David for his palace and the temple.<\/p>\n<p>Without doubt, David was Israel’s greatest king. Jerusalem came to be known as the city of David. When the king wanted to build the temple as God’s house, God replied that his son should do it instead. But God would in a very real sense build David’s house; he made a covenant with David, promising him that his house (dynasty, kingdom, throne) would be established forever (2 Sm 7). Christ, the infinite One who came from the line of David, alone was capable of fulfilling this divine promise (see Lk 1:31-33; Acts 2:29-36; 13:32-39; 15:14-17).<\/p>\n<p>Like other Oriental monarchs, David fell into the practice of keeping a harem. Scripture names 8 wives and 21 children and refers to other wives and concubines. Such a situation opened the door to family rivalries and questions about succession to the throne. Two sons, Absalom and Adonijah, made a try for the throne, but both efforts were squelched. Solomon, son of David’s favorite wife, Bathsheba, became the next king.<\/p>\n<p>Solomon (970–930 <span>BC<\/span>) was a man of peace and a builder of palaces, cities, fortifications, and the temple. He fortified cities all over his realm and outfitted cities for his chariot corps and cavalry units. With the help of the Phoenicians, he built a seaport and kept a fleet at Ezion-geber, near modern Eilat on the Gulf of Aqaba. He greatly enlarged Jerusalem by enclosing the temple area to the north of David’s city and the southwestern hill now known as Zion. His best-known project was the temple, which took seven years to build. Twice the size of the tabernacle, it was built on the same basic plan; it measured 90 feet (27.4 meters) long and 30 feet (9.1 meters) wide and had magnificent appointments. But he also constructed a palace complex that took 13 years to complete. This included an armory, a throne room, the king’s private residence, and a house for the daughter of pharaoh.<\/p>\n<p>Apparently much influenced by the spiritual testimony of David and desiring God’s blessing on his rule, Solomon made a great sacrifice to God at Gibeon near the beginning of his reign. God met him there and offered to grant whatever he might request. Solomon asked for understanding and wisdom to govern God’s people (1 Kgs 3:9). His God-given wisdom is apparent in many administrative decisions and official policies and building plans.<\/p>\n<p>Unfortunately, Solomon did not show such wisdom in maintaining a harem of 700 wives and 300 concubines or in excessive expenditures that left the state in serious financial straits. He even erected places of worship for his foreign wives, thus subsidizing their idolatries and incurring the wrath of God. In fact, foreign wives and their idolatry proved to be his downfall; before Solomon died, God informed him that for this reason he would divide the kingdom at his death and give most of it to someone other than Solomon’s son. But for David’s sake, God would keep Judah and Jerusalem in the hands of the Davidic line (1 Kgs 11:9-13).<\/p>\n<p class=\"h2\" id=\"TheDividedKingdom\">The Divided Kingdom<\/p>\n<p>After the death of Solomon, the Near East was destined to become a very different place. Israel was no longer in a power vacuum. The Assyrian Empire rose in Mesopotamia, to be followed by the Neo-Babylonian and the Medo-Persian Empires in turn. Egypt was temporarily powerful in the south, but it would later come under control of Assyria and Medo-Persia. These empires exerted great pressure on Israel and dominated one or both of the two Hebrew kingdoms.<\/p>\n\n<p>When Solomon died, his son Rehoboam took the throne and was forced to deal with a rising tide of resentment over the high taxes and economic stagnation of Solomon’s last years. When Rehoboam refused to give relief, all the northern tribes broke away and formed the northern kingdom, Israel, under the leadership of Jeroboam. The southern kingdom, Judah, was left with only the territory of Judah and Benjamin. A total of 20 kings ruled in each of the separate kingdoms. While the north had several dynasties and the reigns of kings were generally short, in the south the dynasty of David continued to rule and the reigns were longer.<\/p>\n<h5>The Northern Kingdom<\/h5>\n<p>The northern kingdom lasted from the division in 930 <span>BC<\/span> until its conquest by Assyria in 722. Jeroboam, fearing that he would lose the loyalty of the people if they continued to go to Jerusalem to worship, set up a new religion of his own. Instituting calf worship, he built shrines at Dan in the north and Bethel in the south. This idolatry drew the condemnation of God and fulfilled the prediction that Jeroboam’s line would be wiped out. All his successors are said to have followed in his idolatrous steps. Israel found itself at war during much of its history—with Judah, Syria, or Assyria. Jeroboam established his capital first at Shechem and later at Tirzah.<\/p>\n<p>Four other kings of the north require special comment: Omri, Ahab, Jehu, and Jeroboam II. Omri (885–874 <span>BC<\/span>) must have been an impressive ruler. Generations later, Assyrians still spoke of Israel as the land of Omri. After he had established himself on the throne, he located the permanent capital of the kingdom at Samaria and began the palace complex there. Early in his reign he was successful in conquering Moab, and later he reestablished the good relations with Tyre that existed in the days of David and Solomon. Apparently he established a full alliance and cemented it with the marriage of his son Ahab to Jezebel, a princess of Tyre.<\/p>\n<p>Ahab (874–853 <span>BC<\/span>) was one of the most significant of Israel’s kings. He and his wife, Jezebel, promoted the vile idolatry of Baal worship with its religious prostitution, arousing the powerful opposition of the prophet Elijah. Ahab was a formidable military man, defeating the Syrians in major campaigns and participating in a coalition that fought the Assyrians to a virtual standstill. He also built extensively at Samaria, Hazor, Megiddo, and other towns, as excavations show.<\/p>\n<p>Jehu (841–814 <span>BC<\/span>) was God’s agent for punishing the house of Omri and destroying Baal worship in Israel. He did eradicate Baal worship and liquidated literally scores of relatives and court officials of Ahab. But he was so ruthless that he killed off the people who knew how to run the government; subsequently, it did not work well. Jehu also was forced to become a vassal to Assyria.<\/p>\n<p>Jeroboam II ruled during most of the first half of the eighth century (793–753 <span>BC<\/span>) and brought the kingdom to its greatest extent and prosperity. He, with his contemporary Uzziah in the south, ruled most of the land David had once controlled. This was possible because the Assyrians were in a period of decline during most of the first half of the century.<\/p>\n<p>Prophets who were active during the history of the northern kingdom include the nonwriting prophets Elijah and Elisha and the writing prophets Jonah, Amos, and Hosea.<\/p>\n<h5>The Southern Kingdom<\/h5>\n<p>The history of the southern kingdom of Judah was quite different from that of the northern kingdom. The temple was there and so were large numbers of Levites, many of whom came south after the division of the kingdom to protest the idolatry of the north. In addition to this spiritual strength, there was greater political stability and unity, promoted by the fact that only two tribes—Judah and Benjamin—shared power, and all the kings were of the Davidic dynasty. Moreover, eight of the kings were good monarchs. There were also periodic religious revivals. God granted the southern kingdom about 100 more years of existence than the north. But Judah, too, fell into idolatry and went into captivity for her sins.<\/p>\n<p>Rehoboam, the first king in the south, is especially remembered because he refused to listen to wise counsel about fiscal matters and perpetrated the division of the kingdom. He is also remembered for his religious policies. After a good beginning, he allowed apostasy to get out of control and brought the judgment of God in the form of an invasion in his fifth year (926 <span>BC<\/span>) by Shishak I of Egypt, resulting in extensive plunder and payment of tribute. Thereafter, he launched an extensive program to fortify the realm. Shishak’s invasion did have the effect of producing a partial and temporary spiritual reform, but the general trend of Rehoboam’s reign was downward.<\/p>\n<p>Conditions during the reign of his son, Abijam, were worse, but Asa (910–869 <span>BC<\/span>) initiated a religious reform that was effective for most of his reign. When threatened by the northern kingdom during his latter years, however, Asa turned to Syria for help instead of to God, and he seems to have defied the prophets of God to his dying day.<\/p>\n<p>Asa’s son Jehoshaphat (872–848 <span>BC<\/span>) was apparently influenced by his father’s early religious devotion, and his reign was characterized by faithfulness, winning the favor of God. However, he seems to have made a full alliance with Ahab of Israel, which resulted in the marriage of his son Jehoram to Ahab’s daughter Athaliah. This alliance involved Jehoshaphat in almost ruinous joint ventures with Ahab, and later with two of his sons when they became kings of Israel. It also opened the door for the introduction of Baal worship into Judah when Jehoram came to the throne in the southern kingdom. For his sin Jehoram (853–841 <span>BC<\/span>) suffered internal revolt, invasion, and death from a horrible disease.<\/p>\n<p>After his death, his last remaining son, Ahaziah, ruled less than a year, following the wicked ways of his father. When Ahaziah died in battle, the queen mother, Athaliah, decided to seize the throne for herself and to secure her power by killing off all those in line to the throne. But she missed Ahaziah’s infant son Joash, who was kept hidden in the temple for six years.<\/p>\n<p>When Joash was seven, Jehoiada the high priest arranged his coronation and also the execution of the murderous and idolatrous Athaliah. During his early years when Joash was influenced by good counsel, he did well. But after the middle of his reign (835–796 <span>BC<\/span>), he began to listen to the princes who wanted to restore idolatry, and conditions deteriorated. Military reversals brought on economic decline and ultimately the king’s assassination.<\/p>\n<p>His son Amaziah (796–767 <span>BC<\/span>) started well with victory over Edom and faithfulness to God. But he, too, fell into idolatry and was totally defeated by the northern kingdom, being held prisoner there. At that point his son Uzziah took over (c. 792 <span>BC<\/span>) and began a long and generally successful reign. During the several decades that followed, Assyria was in decline, and Uzziah and his contemporary in the north, Jeroboam II, were able to expand Hebrew holdings so that between them they controlled most of the territory Solomon had ruled.<\/p>\n<p>Uzziah (792–740 <span>BC<\/span>) was able to restore the power of Judah rather quickly after his father’s defeat by Israel. Then he subjugated the Philistines in the southwest and the Ammonites across the Jordan; he strengthened his hold on the Edomites. All during his reign economic conditions improved. But at the height of his power Uzziah foolishly violated the high priest’s prerogatives and offered sacrifice in the temple. For this he was smitten with leprosy; his son Jotham was co-regent during the years 750–740 <span>BC<\/span>, going on to rule alone for about five more years. Meanwhile, Assyrian power became resurgent.<\/p>\n<p>By and large, Jotham merely carried on the policies of Uzziah. But the administration of his son Ahaz (735–715 <span>BC<\/span>) was very much affected by the Assyrian threat. Israel and Syria wanted him to join in war against Assyria, but he refused, being pro-Assyrian in sympathy. When Israel and Syria invaded Judah, King Ahaz sent tribute to Assyria and became her vassal in return for protection. This rash course of action was vainly opposed by Isaiah, who was prophet at court (c. 740–700 <span>BC<\/span>). Contemporaneously, the prophet Micah ministered to the common people of Judah. The pro-Assyrian policy of Ahaz was accompanied by a renewed sympathy for idolatry, and this brought the judgment of God in the form of invasion by Edomites and Philistines and trouble with Assyria. In fact, during this period, Assyria had annexed the northern kingdom (722 <span>BC<\/span>) and removed many of her people into captivity.<\/p>\n<p>The next king of Judah, Hezekiah (715–686 <span>BC<\/span>), was greatly sobered by the fall of Israel because of her sins, and he determined to launch a reform in his realm. He was anti-Assyrian too, but he did not dare to discontinue tribute payments and strike for independence until after Sennacherib came to the throne in Nineveh in 705 <span>BC<\/span>. At first Sennacherib was too preoccupied to attend to Judah, but finally in 701 he invaded. Despite tremendous initial success, he was stopped by a divinely sent plague (Is 36–39). Isaiah stood by the king to reassure and sustain him during this emergency.<\/p>\n<p>Hezekiah’s son Manasseh (697–642 <span>BC<\/span>) ruled longer than any other king of Israel or Judah. Unfortunately, he turned his back on his father’s example and caused the people to fall into gross idolatry (2 Kgs 21:9). Carried away captive by the Assyrians late in his reign, he repented of his evil and God restored him to his throne; thereafter, he led some reforms. But the land was too steeped in iniquity to be rescued. His son Amon (642–640 <span>BC<\/span>) reverted to the idolatry he knew in his youth.<\/p>\n<p>The situation was different with Josiah (640–609 <span>BC<\/span>), however. Throughout his reign he dedicated himself to reform. He sought to root out idolatry and to restore the temple and its worship. In 622 <span>BC<\/span> the Book of the Law was found during repair of the temple, and its demands—which had been forgotten—made a great impression on king and people alike. It is certain that Jeremiah and Zephaniah ministered during Josiah’s reign, as did Nahum and Habakkuk (in all probability).<\/p>\n<p>International conditions were now changing rapidly. Assyria was declining, and Nineveh fell to Babylon and the Medes in 612 <span>BC<\/span>. Three years later Pharaoh Neco of Egypt marched north to aid his Assyrian ally. When Josiah tried to stop him, he was killed in battle.<\/p>\n<p>From this point everything was downhill for Judah. None of the rest of the kings was devout, and political power and economic health rapidly declined. The people put one of Josiah’s sons, Jehoahaz, on the throne. He lasted three months. Pharaoh Neco replaced him with Jehoiakim (609–598 <span>BC<\/span>), another son of Josiah. In 605 Nebuchadnezzar of Babylon defeated Neco, invaded Judah, and took tribute and hostages from Jehoiakim, including Daniel and his friends (Dn 1:1). Jehoiakim revolted in 600 <span>BC<\/span>, but Nebuchadnezzar did not come to deal with him personally until 597 <span>BC<\/span>. He died before the Babylonians arrived, and his son Jehoiachin came to the throne in 598 <span>BC<\/span> to rule for only three months before the Babylonians carried him away into exile. Ezekiel was among the many captives taken on that occasion.<\/p>\n<p>The Babylonians then put Zedekiah, youngest son of Josiah, on the throne in 597 <span>BC<\/span>. When he rebelled, Nebuchadnezzar laid siege to Jerusalem and took the city (587 <span>BC<\/span>), destroying it and the temple and carrying off large numbers of people. The judgment of God had finally fallen on the Jews for their idolatrous ways.<\/p>\n<p class=\"h2\" id=\"TheRestoration\">The Restoration<\/p>\n<p>In judgment God remembered mercy. This is evident in individual lives, when faithful ones like Daniel, Esther, or Nehemiah rose to a position of importance in political life, or as numerous other persons became prosperous in the foreign environment. It is evident on the community level as God moved to protect Hebrew enclaves scattered abroad and to restore an organized society in Palestine.<\/p>\n<p>Among the exiles, Judaism as a way of life separated from its own political system or cultic center and began to emerge. Jews finally turned their backs on idolatry. And without a temple, priesthood, king, or land, they turned to the divine Scriptures as their rallying point and the foundation of their community. During this period they developed the synagogue as a place for fellowship, prayer, and study.<\/p>\n<p>God’s restoration of an organized community to Palestine involved particularly the fortunes of his “anointed” Cyrus (Is 44:28; 45:1). Cyrus was a Persian prince who in 559 <span>BC<\/span> revolted against the dominant dynasty controlling the Median Empire. After consolidating his hold on the throne, he proceeded to conquer Asia Minor and the Chaldean or Neo-Babylonian Empire. As a humane man and a wise administrator, he permitted the captive peoples to return to their homes and rebuild their communities. Cyrus’s decree to the Jews appears in Ezra 1 and dates probably to 538 <span>BC<\/span>. A total of almost 50,000 went back to Judah as a result of this edict (Ezr 2:64-65).<\/p>\n<p>Under the stresses and strains of reestablishment, the people built their houses but got no further than laying the foundation of a new temple. Finally, the prophets Haggai and Zechariah stirred the people to build the house of God (Ezr 5:1). They began in the second year of Darius I, the Great (520 <span>BC<\/span>; Hg 1:1; Zec 1:1), and completed the work in his sixth year (515 <span>BC<\/span>; Ezr 6:15).<\/p>\n<p>During the reign of Darius’s son Xerxes (486–465 <span>BC<\/span>), a plot was hatched to exterminate all the Jews in the Persian Empire, which at that time controlled the lands where Jews lived. Fortunately, Xerxes (Ahasuerus in the book of Esther), in his third year (483 <span>BC<\/span>; Est 1:3), went searching for a new queen and chose Esther, who managed to preserve her people.<\/p>\n<p>Xerxes’ son Artaxerxes I (465–424 <span>BC<\/span>) also figured significantly in Jewish history. In his seventh year (458 <span>BC<\/span>; Ezr 7:7), under the leadership of Ezra, a second contingent of Jews returned to Jerusalem. And in Artaxerxes’ 20th year (445 <span>BC<\/span>; Neh 2:1), Nehemiah went to Jerusalem to supervise the rebuilding of the walls of the city. Malachi probably wrote his prophecy to the Jews in Jerusalem during the latter part of Artaxerxes’ reign.<\/p>\n<p>After the fall of Samaria and the captivity of Judah, the Hebrews remaining in the land intermarried with various pagan groups in the area. Their offspring became the Samaritans, a religious and racial admixture. These people had moved into the vacuum left by the destruction of Judah, and naturally they looked with disfavor on an intrusion of Babylonian Jews into an area they had come to call their own. They did all they could to frustrate the efforts of Nehemiah to rebuild the walls. It took all the courage, tact, energy, and persuasiveness Ezra and Nehemiah could muster to prevent the returning Jews from intermarrying with racially mixed people of the land. Such intermarriage would have meant the ultimate absorption and destruction of the Jewish people.<\/p>\n<p>A Samaritan temple was later built on Mt Gerizim (probably during the fifth century <span>BC<\/span>), and it became the center of the Samaritan worship. The hostility between Samaritans and Jews continued on into the NT period (Jn 4) and exists to the present.<\/p>\n<p class=\"h2\" id=\"TheIntertestamentalPeriod\">The Intertestamental Period<\/p>\n<p>Alexander the Great conquered the Persian Empire with lightning speed. When the people of Jerusalem threw open their gates in 332 <span>BC<\/span> and capitulated without a fight, Alexander treated them well. After his death in 323 <span>BC<\/span>, Palestine passed back and forth among his successors until Ptolemy I of Egypt managed to establish control in 301 <span>BC<\/span>. Thereafter the area remained in Egyptian hands until 198 <span>BC<\/span>. The Ptolemies were tolerant and granted the Jews considerable autonomy, allowing them to develop their unique culture undisturbed as long as they paid their taxes and remained submissive. Many Jews settled in Alexandria and gradually forgot their Hebrew in the Hellenistic environment. As a result, a translation of the OT into Greek (the Septuagint) was produced there. While the Ptolemies did not force Hellenism on the Jews of either Alexandria or Palestine, many were influenced by Hellenistic ideas.<\/p>\n<p>When Ptolemy V came to the throne as a minor in 203 <span>BC<\/span>, Antiochus III of Syria took advantage of the weakened Egypt and conquered Palestine (198 <span>BC<\/span>). Apparently the Jews hoped to gain something from the change and welcomed the Syrians. But their hope was ill-founded. Antiochus III suffered disastrous defeat at the hands of Rome at Magnesia in 190 <span>BC<\/span>. Syria not only lost much territory but also was forced to pay a huge indemnity. Thereafter, the Jews suffered under great financial burdens, along with other peoples of the empire. The next Syrian king, Antiochus IV Epiphanes (175–164 <span>BC<\/span>), decided to launch an effort to achieve greater internal strength and unity within the empire by forcing, among other things, a greater acceptance of Greek culture and the cult of the divine ruler. Naturally this idolatrous requirement weighed heavily on the monotheistic Jews and incited revolution.<\/p>\n<p>But this does not completely explain the Maccabean revolt against Syria. In 168 <span>BC<\/span> armed conflict broke out between Jewish factions in Jerusalem. Antiochus IV chose to interpret this as open rebellion and sent an army against the city. His forces demolished part of the city wall and many houses. After this Antiochus decided to suppress Judaism completely, and he dedicated the temple to Zeus and sacrificed swine on the altar. Circumcision, Sabbath observance, and other religious festivals were no longer permitted, and public worship of heathen gods became compulsory.<\/p>\n<p>Some Jews capitulated to Antiochus’s orders or only resisted passively, but a few decided to resist openly. Chief among them were Mattathias and his five sons. After the early death of Mattathias, his son Judas Maccabeus led his forces to victory over the Syrians, regaining the right to restore Jewish worship. The rededication of the temple on December 25, 164 <span>BC<\/span>, inaugurated the Festival of Hanukkah (1 Macc 4:36-59). Subsequently, Jonathan and Simon (other sons of Mattathias) continued the struggle until independence was gained in 142 <span>BC<\/span>; this was possible in large part because they saw how to take advantage of the increasing weakness of Syrian rulers and the competition for the royal office.<\/p>\n<p>Simon ruled the Jewish state until his assassination in 134 <span>BC<\/span>, when his son John Hyrcanus (134–104 <span>BC<\/span>) took over. John Hyrcanus fought successfully in the east, north, and south, gaining land in Transjordan, capturing Shechem and the Samaritan temple on Mt Gerizim, and subjugating the Idumeans in the south, forcing them to adopt Judaism. His son Aristobulus ruled for only about a year (104–103 <span>BC<\/span>), but he added a portion of Galilee to the kingdom. When he died, his widow married his brother Alexander Janneus (103–76 <span>BC<\/span>). Janneus carried on almost incessant military action during his reign, and by the time of his death had almost recovered the kingdom of Solomon.<\/p>\n<p>When Janneus died, Alexandra, widow of two kings, took the throne (76–67 <span>BC<\/span>) and her eldest son, Hyrcanus II, became high priest. Her reign was peaceful and prosperous, but when she died, her sons fell to squabbling. Their appeals to Pompey, who was campaigning in the eastern Mediterranean area, were responsible for Roman interference in the region and conquest of Palestine in 63 <span>BC<\/span>.<\/p>\n<p class=\"h2\" id=\"TheRomanPeriod\">The Roman Period<\/p>\n<p>After the Romans took over Palestine, Hyrcanus II was confirmed as high priest and was also appointed as ethnarch or political ruler (63–40 <span>BC<\/span>). But Antipater, father of Herod the Great, was the real power behind the throne, and during many of those years Hyrcanus was virtually unable to function because of the confusion of the Roman civil wars. Antipater was loyal to Rome and saw that Roman policies were carried out; he won Julius Caesar’s favor toward Jews of both Palestine and in the Dispersion.<\/p>\n<p>With the support of Mark Antony, Herod managed to get himself appointed king of Judea by the Roman senate in 40 <span>BC<\/span>. But a Parthian invasion of Syria and Jewish hatred for the Romans made it possible for Antigonus II, last king of the Maccabean family, to rule for three years (40–37 <span>BC<\/span>). Finally, Herod ascended his throne in 37 and ruled until 4 <span>BC<\/span>. As an allied king, Herod proved to be an excellent ruler from the Roman point of view and earned the title of “Great.” He brought some order to regions east of the Jordan and made possible organization of the Roman province of Arabia. He also furthered the cultural plans of Augustus for development of a Greco-Roman civilization throughout the whole empire.<\/p>\n<p>Herod admired Greek culture and contributed to building projects in Rhodes, Antioch, Damascus, Athens, and elsewhere outside Palestine. Within Palestine he rebuilt Samaria and named it Sebaste in honor of Augustus (<span class=\"greek\" lang=\"el\">Sebastos<\/span> is Greek for “Augustus”) and also constructed the great port of Caesarea. Probably about as large as Manhattan Island, it became the capital of Roman Palestine. Among his many other building projects, remodeling the temple in Jerusalem was the most famous. Begun in 20 <span>BC<\/span>, it was not completed until just a few years before its destruction in <span>AD<\/span> 70.<\/p>\n<p>The material splendor of Herod’s reign did not win the affection or support of the Jews, however. Nor did he achieve peace and harmony in his family, among whom there were periodic eruptions of treason, unfaithfulness, and murder. He worried about any threat to his rule and cracked down hard to destroy such threats, as is evident from his slaughter of the infants in Bethlehem after the birth of Christ.<\/p>\n<p>Ultimately, Herod controlled Idumea, Judea, Samaria, Galilee, Perea, and the area northeast of the Sea of Galilee. By his last will, his son Archelaus was to rule Idumea, Judea, and Samaria; Antipas, Galilee and Perea; and Philip, the region northeast of the Sea of Galilee. Archelaus was deposed in <span>AD<\/span> 6, and his territory became a Roman province (<span>AD<\/span> 6–41) to be ruled by direct appointees of Rome. The best-known of these was Pontius Pilate (<span>AD<\/span> 26–36), who ordered the crucifixion of Jesus. Antipas was more successful and built a new capital at Tiberias, but he ran afoul of the emperor’s good pleasure in <span>AD<\/span> 39 and was deposed. Philip was the most effective of the three and ruled until his death in <span>AD<\/span> 34. Philip’s lands were later given to Herod Agrippa I in <span>AD<\/span> 37; the holdings of Antipas were then added in <span>AD<\/span> 39; and in 41 Agrippa also received Samaria, Judea, and Idumea.<\/p>\n<p>Herod Agrippa I (<span>AD<\/span> 37–44) was the heir of the Maccabees (through his grandmother Mariamne, first wife of Herod the Great), and for this reason had the support of patriotic Jews and of the Pharisees for his observance of divine ordinances. But when he built a new north wall for Jerusalem and dabbled in foreign affairs, he aroused the suspicions of the Romans; when he died in <span>AD<\/span> 44, they turned the kingdom into a Roman province.<\/p>\n<p>As is clear from the Gospels, several sects had arisen in Palestine by Roman times and were active during the first century. The Zealots opposed Roman rule and advocated armed rebellion. Herodians supported the Herodian family and Roman power. The Pharisees were fanatically devoted to the law and were supernaturalists in theological orientation. They were somewhat content to support Rome if given religious freedom, and they dominated the synagogues of the land. The Sadducees were antisupernaturalists, tended to collaborate with the ruling regime, and were dominant in the temple. Generally speaking, the literature of the intertestamental period and the popular mentality of the time tended to view the Messiah as a political deliverer who would free his people from foreign domination and set up a new independent kingdom.<\/p>\n<p>Roman prefects ruled Palestine from <span>AD<\/span> 44–66. They had a knack for offending the religious scruples of the Jews and alienating them in other ways. With Felix (<span>AD<\/span> 52–60) there began a constant tension between Jews and Romans that led to the first Jewish revolt (<span>AD<\/span> 66–70). While Paul was imprisoned in Caesarea (Acts 23:23–24:27) about <span>AD<\/span> 58–60, riots broke out there between Jews and Gentiles. Festus (<span>AD<\/span> 60–62; Acts 25) was an able administrator, but the situation was almost out of hand. After he died in office, there was virtual anarchy until his successor, Albinus, arrived (<span>AD<\/span> 62–64). Totally incompetent and dishonest, Albinus was recalled in 64 and replaced by Florus (<span>AD<\/span> 64–66). Florus was even worse, resorting to open robbery and bribery until there was no safety or justice in the land. Finally, the Jews could take no more.<\/p>\n<p>The spark that ignited the fires of rebellion was an anti-Semitic act by the Hellenistic population of Caesarea in <span>AD<\/span> 66. Soon riots spread to numerous cities, and Roman garrisons were massacred in several places. But the Jews were not united, and in Jerusalem armed bands of Jews fought with each other for mastery. Vespasian was chosen to command the Roman army of some 60,000 to deal with the insurrection. He had subjugated most of Palestine by the time he was elevated to the imperial chair in <span>AD<\/span> 69 (after the death of Nero), and he left his son Titus in charge of completing the operations. In August of <span>AD<\/span> 70 the walls of Jerusalem were breached, many of the people butchered, and the city and the temple leveled. Masada held out until <span>AD<\/span> 73. Palestine had been flattened by Roman might. Loss of life and property had been incalculable and indescribable.<\/p>\n<p>On two more occasions the Jews were destined to fight disastrously against the Romans. Under Trajan’s rule a rebellion of Jews broke out in Cyrenaica in <span>AD<\/span> 115 and spread rapidly to Cyprus, Egypt, Palestine, and Mesopotamia. In the beginning it was an outgrowth of agitation between the Jews and their Hellenistic neighbors, but it developed into a challenge to Roman authority. This was particularly true after the successes of Parthia on Rome’s eastern frontier when there seemed to be some hope of success in throwing off the Roman yoke. Wherever Jews got the upper hand, they perpetrated massacres, and the non-Semitic population retaliated in kind. Trajan ruthlessly suppressed the rebels and restored order everywhere except Egypt; his successor, Hadrian, was left to accomplish that.<\/p>\n<p>But Hadrian faced a new rebellion of his own, brought on by his law forbidding circumcision (which he considered to be inhumane) and his decision in <span>AD<\/span> 130 to rebuild Jerusalem as Aelia Capitolina and erect a temple to Jupiter on the site of the temple of Yahweh. The latter would not only profane the temple site but also would preclude any rebuilding of the Jewish temple.<\/p>\n<p>Leader of this second Jewish revolt was Simeon, prince of Israel, called Bar-Kochba (“Son of the Star”). Both sides fought with such great ferocity for over three years (<span>AD<\/span> 132–135) that the population of Judea was almost exterminated. Jerusalem was rebuilt as a Roman colony, and Jews were forbidden to enter on pain of death. Even as late as the fourth century they were permitted to enter only once a year, on the anniversary of the destruction of the temple by Nebuchadnezzar. After the Bar-Kochba revolt, Judaism retreated increasingly within the citadel of the written and oral law, thus separating itself from the Gentiles.<\/p>\n<p><em>See also<\/em> Abraham; Chronology of the Bible (Old Testament); Conquest and Allotment of the Land; David; Diaspora of the Jews; Exodus, The; First Jewish Revolt; Jew; Judaism; Moses; Patriarchs, Period of the; Saul #2; Solomon; Postexilic Period; Wilderness Wanderings.<\/p>","content_en":"<h3>ISRAEL, History of<\/h3>\n<p>An account of God’s sovereign purpose in calling a people out of paganism and establishing them as witnesses for the true faith among the nations, of God’s sovereign power in protecting them from extinction, of his sovereign justice in dealing with their departure from his ways of holiness, of God’s sovereign grace in forgiving their sins and restoring them to fellowship with himself by providing through them a Savior for the entire world.<\/p>\n<p>Preview<\/p>\n<p>• Patriarchal Age<\/p>\n<p>• Sojourn in Egypt<\/p>\n<p>• The Exodus<\/p>\n<p>• Wilderness Wanderings<\/p>\n<p>• The Conquest<\/p>\n<p>• The Judges<\/p>\n<p>• The United Monarchy<\/p>\n<p>• The Divided Kingdom<\/p>\n<p>• The Restoration<\/p>\n<p>• The Intertestamental Period<\/p>\n<p>• The Roman Period<\/p>\n<p class=\"h2\" id=\"PatriarchalAge\">Patriarchal Age<\/p>\n<p>The story of Israel begins with Abraham, whom God called first at Ur, and perhaps later at Haran (Acts 7:2-4), to leave Mesopotamia and go into a land to which God would direct the way. In calling Abraham, God made with him a covenant (Gn 12:1-3) that promised him a land, special divine favor (“I will bless those who bless you, and the one who curses you I will curse,” <span>nasb<\/span>), and the privilege of being a channel of blessing to the entire world (“In you all the families of the earth shall be blessed,” <span>nasb<\/span>). In Genesis 12:4-8 God confirmed this unconditional covenant, promising Abraham this new land forever, along with innumerable descendants. Subsequently, in Genesis 15:1-21, God again confirmed the covenant but added the significant prediction that the guarantee of holding Canaan in perpetuity did not mean occupation of the land in every generation. God also spelled out the limits of the Promised Land (from the river of Egypt to the Euphrates, some 500 to 600 miles or 804 to 965 kilometers in extent). A final confirmation of the covenant to Abraham appears in Genesis 17:6-8. It guaranteed the land of Canaan to Abraham’s posterity and added that kings (an anticipation of the Davidic dynasty) would arise in his line. The covenant was confirmed to Abraham’s son Isaac (Gn 26:3-5) and his grandson Jacob (ch 28).<\/p>\n<p>This period is known as the patriarchal age in Hebrew history. The patriarchs were Abraham, Isaac, and Jacob. They were called patriarchs because they were fathers, not only to their immediate families, but also to the extended family of Hebrews, over which they exercised a fatherly control. They served as political, legal, and spiritual heads of their migratory community, looking after their interests and leading them in worship. Periodically they built altars on which they offered sacrifices. That the patriarchal community was very large can be seen from Genesis 14:14, which says that Abraham had 318 armed men in his camp. If one assumes that most of the men were married and had one or more children each, the total extended family may have numbered in excess of 1,000.<\/p>\n<p>Additional developments in the life of Abraham and Jacob were particularly important for world history. Abraham, frustrated at not having an heir, accepted Sarah’s suggestion to obtain an heir by the slave girl Hagar. (This was also the custom of the land.) The son born was named Ishmael, progenitor of the Arabs. Thus Abraham is revered by Arabs and Muslims as well as by Jews and Christians. He is the father of the Jews through his son Isaac, child of promise. He holds a special place in Christianity as an example of Christ, through whom all Christians obtain their salvation.<\/p>\n<p>Jacob, a scheming scoundrel in his earlier years, wound up in exile in northern Mesopotamia for 20 years in the home of his uncle Laban. There he married Leah and Rachel and fathered the sons who became the progenitors of the 12 tribes of Israel. On his return to Palestine he met God along the banks of the Jabbok River (Gn 32), and God changed his name to Israel (“a prince of God,” <span>kjv<\/span> mg).<\/p>\n<p>The patriarchal period in Canaan lasted for 215 years. One estimate places Abraham’s entry into Canaan at about 2085 <span>BC<\/span>, when he was 75 years of age. Jacob and his sons migrated to Egypt to escape a severe famine in Canaan in about 1870 <span>BC<\/span>. During much of the patriarchal period, Palestine experienced a decline in population and was occupied largely by nomadic or seminomadic tribes. It was relatively easy for the Hebrews to enter such a situation. After 1900 Palestine began to enjoy more settled conditions. Shortly thereafter, the Hebrews made the trek into Egypt.<\/p>\n<p class=\"h2\" id=\"SojourninEgypt\">Sojourn in Egypt<\/p>\n<p>If Jacob and his sons entered Egypt about 1870 <span>BC<\/span>, it was the period of the Middle Kingdom. And by that time other migrants from Asia were coming in increasing numbers. The Hebrews settled in Goshen, in the eastern delta region, under the protecting care of Joseph, who held a position at the Egyptian court roughly equivalent to that of prime minister. As more and more Asiatic Hyksos came into Egypt, they began to take over the country—northern Egypt at least. During this same time the Hebrews became increasingly numerous. Some who hold to a different chronology believe the Hebrews were welcomed into Egypt during the days of Hyksos domination (after 1750 <span>BC<\/span>). At any rate, by about 1580 <span>BC<\/span> native Egyptian princes regained control of the country and expelled many of the Asiatics.<\/p>\n<p>In process of time there arose a king over Egypt who “knew not Joseph” (Ex 1:8, <span>kjv<\/span>). Very possibly this meant that a native Egyptian dynasty had arisen in Egypt and they were apprehensive over the fact that the growing numbers and wealth of the Hebrews might jeopardize their own supremacy. But Egyptian measures to subjugate the Hebrews and reduce their birthrate had a reverse effect (Ex 1:12). Finally, the Egyptians ordered the killing of all male Hebrew infants at birth. Among those who disobeyed were the parents of Moses, who set him afloat in a waterproof basket made of reeds. Found by a daughter of Pharaoh, he was brought up in the Egyptian court, was given a first-class education, and became a high official of the realm.<\/p>\n<p>At the age of 40, Moses identified himself with his own people. He killed an Egyptian in defense of a fellow Hebrew, and immediately fled to the land of Midian in the northeastern part of the Sinai Peninsula. He married and lived there for 40 years, becoming thoroughly familiar with the geography and the ways of the wilderness through which he would later lead the Hebrews. The Egyptians continued to oppress the Hebrew people severely until they cried urgently to God for deliverance. In response, God confronted Moses in the famous burning bush experience and called on him to return to Egypt and lead the people back into the land of Canaan (Ex 3–4). He was to have the help of his brother, Aaron.<\/p>\n<p class=\"h2\" id=\"TheExodus\">The Exodus<\/p>\n<p>Understandably the pharaoh of Egypt was reluctant to permit the Hebrews to leave permanently. The value of this great labor force was incalculable. But finally, after suffering a series of ten plagues, lasting perhaps a year, the Egyptians were persuaded to let the Hebrews go (Ex 7–12).<\/p>\n<p>The plagues had a theological as well as a practical purpose. They discredited the gods of Egypt and exalted the most high God of heaven (Ex 12:12). The plagues clearly discredited specific gods of Egypt (e.g., the Nile was worshiped as Hapi, plague one; the frog, worshiped as Heqt, plague two; the bull, worshiped as Ptah, plague five; the sun, worshiped as Amon-Re\/Aton, plague nine). Taken together, they struck a direct blow at the Egyptian pantheon.<\/p>\n<p>Just before the last plague, which was the night in which the death angel invaded the homes of the Egyptians, the Israelites made the Passover sacrifice according to divine instructions. This involved killing a lamb for each household (unless the household was too small; in that event, households could combine). Anyone who was careless about applying the blood to the doorpost or who rejected this divine provision came under the judgment of God. After the death of the firstborn throughout the land, the Egyptians begged the Hebrews to leave. Their company numbered 600,000 men over 20 years of age, plus women and children, for a total of over 2,500,000. In addition they took their flocks and herds and personal belongings.<\/p>\n<p>The date they left Egypt is a matter of continuing debate. Traditionally a date of about 1446 <span>BC<\/span> is given for the exodus (cf. 1 Kgs 6:1, which places the exodus 480 years before construction of the temple started in 966 <span>BC<\/span>) and 1406 <span>BC<\/span> for the Conquest under Joshua, and there do not seem to be any compelling arguments for rejecting that position. But a great many scholars prefer 1275 <span>BC<\/span> for a variety of reasons.<\/p>\n<p>The early date of the exodus would place the later years of the wilderness wanderings and the subsequent conquest of Palestine during the reigns of Amenhotep III and IV (1412–1366), a time when the pharaohs allowed Egyptian control of Palestine to disintegrate. When the Egyptians did reassert their power, about 1300, they restricted their movements largely to the coastal area, and thus did not come in contact with the Hebrews who were living in the hill country of Judea, Samaria, and Galilee.<\/p>\n<p class=\"h2\" id=\"WildernessWanderings\">Wilderness Wanderings<\/p>\n<p>The wilderness wanderings were an important interlude in the history of Israel. During those years, significant and basic institutions came into existence at God’s command. At Sinai, Moses delivered to Israel the law, the pattern of the tabernacle (which later became the model for the temple) and orders for its operation, as well as detailed instructions for the priesthood and sacrificial system of worship.<\/p>\n<p>The period of the wanderings was truly a remarkable time. The presence of God was evidenced by a pillar of cloud that hovered over the people by day and a pillar of fire by night. God provided food in the form of manna, periodically provided water by miraculous means, and made sure that clothes did not wear out. In spite of all that, the people murmured and complained continually.<\/p>\n<p>At Sinai, God gave the law (Ex 19:2–24:18), and the people promptly made a commitment to keep it (24:3). Then God gave the pattern for the tabernacle and its furniture (chs 25–27, 30–31, 35–40) and established the priesthood (chs 28–29). While Moses was on the mountain receiving God’s revelation, the people grew restless and clamored for gods they could see. Even Aaron was carried away with the idolatrous wave and supervised the casting of a golden calf and building of an altar before it. The fact that they turned to Egyptian cattle worship so readily indicates that paganism must have made deep inroads among them while in captivity (chs 32–34). Moses’ intercessory response to God’s announcement that he would destroy Israel because of her idolatry led to a divine determination to execute judgment on only the worst offenders (32:9-14).<\/p>\n<p>Subsequently, God revealed the legal and priestly order (Lv 1:1–27:34). Among the divinely appointed institutions described or alluded to in Leviticus are several special days or feasts, including the Sabbath, Passover, Feast of Unleavened Bread, Firstfruits, Pentecost or Feast of Weeks, Feast of Trumpets, Day of Atonement, Feast of Tabernacles, the Year of Sabbath, and the Year of Jubilee.<\/p>\n<p>After camping at Sinai for about a year, the Israelites got their orders to go forward (Nm 10:11-12). Miriam (Moses’ sister) and Aaron criticized Moses’ leadership and suffered divine punishment as a consequence (ch 12). When the people arrived at Kadesh-barnea, the gate to southern Palestine, they were frightened by the report of most of the spies who had been reconnoitering in Canaan and decided that they should not advance into Canaan. They called for a new leader to bring them back to Egypt. God declared that the entire generation would wander in the wilderness until the adults had died. Only Joshua and Caleb (the two spies in favor of invading immediately) would enter the Promised Land (14:26-30). Near the end of the period of wandering, Moses also lost the privilege of entering the land by an act of disobedience.<\/p>\n<p class=\"h2\" id=\"TheConquest\">The Conquest<\/p>\n<p>The latter part of the book of Numbers describes how Moses led the Israelites to victory over the peoples living east of the Jordan River. Reuben, Gad, and the half-tribe of Manasseh requested permission to settle there and reluctantly were allowed to do so on the condition that they would join the rest of the Israelites in conquering Canaan before settling down. Prior to victories in Transjordan, a new census of adult males was taken in order to determine the military capabilities of Israel and to provide a basis for equitable division of the land they were about to enter. The number of males above 20 years of age was 601,730 (Nm 26:51). The book of Deuteronomy consists primarily of a series of speeches delivered by Moses in a covenant renewal ceremony on the plains of Moab just before his death and the appointment of Joshua as leader.<\/p>\n<p>Joshua lost no time in moving forward. Spies sent across the Jordan to Jericho to reconnoiter reported a situation quite different from what the Hebrews had experienced at Kadesh-barnea a generation earlier. Now the people of Canaan were terrified because they had heard of the numerical strength and victories of the Hebrews. Apparently the day after the spies returned, Joshua moved the people to the edge of the Jordan and prepared to cross over. The waters parted for them here as the Red Sea had parted earlier.<\/p>\n<p>The narrative of conquest that appears in the book of Joshua is not a detailed battle account. It describes a thrust into the middle of Palestine around Jericho and Ai, a southerly drive to defeat the Amorite league, and a northern campaign against Hazor and other towns. The history of Joshua is extremely telescoped, for Joshua’s major military action must have required about six years. Joshua’s friend Caleb was 79 when the Conquest began and 85 after the last great battle with Jabin, king of Hazor (Jos 14:7-10).<\/p>\n<p>When the war was over, major strongholds (e.g., Jerusalem) still remained in enemy hands, but the land west of the Jordan was allocated to the nine and a half Hebrew tribes. The task of reducing enemy towns was left to the individual tribes in whose land they were located. The Joshua account was not so much a narrative of Israelite battle prowess as of God’s faithfulness and intervention on behalf of his people. For example, at Jericho they did not attack but merely followed divine orders and watched the defenses collapse; at Gibeon hailstones killed more Amorites than Israelite soldiers did (Jos 10:7-11).<\/p>\n<p class=\"h2\" id=\"TheJudges\">The Judges<\/p>\n<p>Joshua died some 30 years after he had led the Hebrews into Canaan, and he was followed by a series of divinely appointed leaders who ruled sometimes over the whole of Israel as a loose confederacy and sometimes over one or more tribes. They were judges, civil functionaries, and military leaders all at the same time.<\/p>\n<p>The book of Judges pictures a series of recurring cycles: apostasy from God, punishment in the form of oppression by neighboring tribes, cries to God for relief, release from bondage under the leadership of a judge, and a period of rest from oppression.<\/p>\n<p>Establishment of the chronology of the judges is one of the thorniest problems of Scripture. Adding up all years of oppression and rest mentioned in the book gives a total of 410. The book of Acts gives a total of 450 years from the days of Joshua to Samuel (Acts 13:19). The difference in Acts may be accounted for by the addition of 40 years of Eli’s ministry (1 Sm 4:18). Allowing 410 years for the period of the judges, about 30 for the Conquest to the judges, and 40 for the wilderness wanderings, means 480 years from 1050 <span>BC<\/span>, the date for Saul’s kingship, and would give a date of about 1530 for the exodus. This is about 100 years more than even the early date for the exodus. The most probable explanation is that there is some overlap in oppressions and judgeships. For instance, the activities of Jephthah were centered on the eastern frontier, those of Samson in the Philistine plain to the southwest, and those of Deborah and Barak in the north.<\/p>\n<p class=\"h2\" id=\"TheUnitedMonarchy\">The United Monarchy<\/p>\n<p>Because of the weakness of Israel resulting from political disunity and the ineptness and corruption of both Eli’s and Samuel’s sons, the people of Israel called for a king to rule over them. This demand was in reality a rejection of the divine plan of theocracy—the rule of God. God granted the Hebrews’ wish but warned them of the disadvantages of monarchy (1 Sm 8:9-21). The concept of kingship was not new to Israel. It had been hinted at in Genesis 49:10 and Numbers 24:17, and Moses had made some very clear statements about it in Deuteronomy 17:14-20.<\/p>\n<p>The first stage of Hebrew monarchy is commonly called the united monarchy because all Israel was ruled by a single king. This period lasted for 120 years—encompassing the 40-year reigns of Saul (Acts 13:21), David (2 Sm 5:5), and Solomon (1 Kgs 11:42).<\/p>\n<p>The people asked for a king, and God granted them one, but not one like those of the surrounding nations. The Hebrew king was to be a man who followed God’s dictates in his public and private life, who did not intrude into the affairs of the priesthood, and who did not fall into idolatry, but exerted all his influence to keep the people faithful to God. If he failed in any of these respects, he ran the risk of being deposed by God, of having his line brought to an end, or even of having the people fall into captivity to a foreign power. All this must be kept in mind when evaluating the reigns of Saul, David, Solomon, and the kings of the divided monarchy.<\/p>\n<p>Saul began well. He won a great victory over the Ammonites at Jabesh-gilead and showed considerable wisdom in administrative matters. But after about two years he intruded into the priest’s office to offer sacrifice, bringing the divine prediction that his kingdom would be taken from him (1 Sm 13:8-14). He would go on to enjoy great military victory and ability as a ruler until about the middle of his reign.<\/p>\n<p>After Saul’s disobedience to God’s command to totally destroy the Amalekites, the Lord repudiated Saul and instructed Samuel to anoint David privately as future king of Israel. David’s rise to prominence was spurred by his victory over Goliath and the accompanying defeat of the Philistines. Saul later made David commander of the army, and the young man soon earned a reputation greater than that of the king himself. Saul, who had become increasingly mentally disturbed after his relationship with God was broken, began to make attempts on David’s life, and for the last years of Saul’s reign David lived as a fugitive. Meanwhile, the Philistines got completely out of control and finally killed Saul and most of his sons in the great battle of Mt Gilboa, which gave the Philistines control over much of Palestine west of the Jordan (1 Sm 31:1-7).<\/p>\n<p>Soon David became king in Judah with his capital in Hebron. A son of Saul, Ishbosheth, established himself at Mahanaim, east of the Jordan. For seven years the two tiny kingdoms existed side by side (2 Sm 2:2-11). But after the Israelite king and his army commander were assassinated, David became ruler of a united Hebrew kingdom.<\/p>\n<p>Not long after the beginning of his reign (1010–970 <span>BC<\/span>) David completely defeated and subjugated the Philistines. Soon thereafter he captured Jerusalem, making it the capital of the united kingdom. During succeeding years, David built up an empire (2 Sm 8:10; 1 Chr 18–19), conquering Moab, Edom, Damascus, Zobah, and Ammon, so he controlled territory from the Gulf of Aqaba (a branch of the Red Sea) and the Sinai in the south almost to the Euphrates in the north. Moreover, he established good relations, if not an alliance, with Tyre. The establishment of David’s empire was possible because of a power vacuum in the Middle East. The Egyptians, Mycenaeans, Hittites, and Assyrians were either decadent or removed from the stage of history. The Phoenicians, a peaceful commercial people, were also free to expand their trade, and they were happy to sell cedar to David for his palace and the temple.<\/p>\n<p>Without doubt, David was Israel’s greatest king. Jerusalem came to be known as the city of David. When the king wanted to build the temple as God’s house, God replied that his son should do it instead. But God would in a very real sense build David’s house; he made a covenant with David, promising him that his house (dynasty, kingdom, throne) would be established forever (2 Sm 7). Christ, the infinite One who came from the line of David, alone was capable of fulfilling this divine promise (see Lk 1:31-33; Acts 2:29-36; 13:32-39; 15:14-17).<\/p>\n<p>Like other Oriental monarchs, David fell into the practice of keeping a harem. Scripture names 8 wives and 21 children and refers to other wives and concubines. Such a situation opened the door to family rivalries and questions about succession to the throne. Two sons, Absalom and Adonijah, made a try for the throne, but both efforts were squelched. Solomon, son of David’s favorite wife, Bathsheba, became the next king.<\/p>\n<p>Solomon (970–930 <span>BC<\/span>) was a man of peace and a builder of palaces, cities, fortifications, and the temple. He fortified cities all over his realm and outfitted cities for his chariot corps and cavalry units. With the help of the Phoenicians, he built a seaport and kept a fleet at Ezion-geber, near modern Eilat on the Gulf of Aqaba. He greatly enlarged Jerusalem by enclosing the temple area to the north of David’s city and the southwestern hill now known as Zion. His best-known project was the temple, which took seven years to build. Twice the size of the tabernacle, it was built on the same basic plan; it measured 90 feet (27.4 meters) long and 30 feet (9.1 meters) wide and had magnificent appointments. But he also constructed a palace complex that took 13 years to complete. This included an armory, a throne room, the king’s private residence, and a house for the daughter of pharaoh.<\/p>\n<p>Apparently much influenced by the spiritual testimony of David and desiring God’s blessing on his rule, Solomon made a great sacrifice to God at Gibeon near the beginning of his reign. God met him there and offered to grant whatever he might request. Solomon asked for understanding and wisdom to govern God’s people (1 Kgs 3:9). His God-given wisdom is apparent in many administrative decisions and official policies and building plans.<\/p>\n<p>Unfortunately, Solomon did not show such wisdom in maintaining a harem of 700 wives and 300 concubines or in excessive expenditures that left the state in serious financial straits. He even erected places of worship for his foreign wives, thus subsidizing their idolatries and incurring the wrath of God. In fact, foreign wives and their idolatry proved to be his downfall; before Solomon died, God informed him that for this reason he would divide the kingdom at his death and give most of it to someone other than Solomon’s son. But for David’s sake, God would keep Judah and Jerusalem in the hands of the Davidic line (1 Kgs 11:9-13).<\/p>\n<p class=\"h2\" id=\"TheDividedKingdom\">The Divided Kingdom<\/p>\n<p>After the death of Solomon, the Near East was destined to become a very different place. Israel was no longer in a power vacuum. The Assyrian Empire rose in Mesopotamia, to be followed by the Neo-Babylonian and the Medo-Persian Empires in turn. Egypt was temporarily powerful in the south, but it would later come under control of Assyria and Medo-Persia. These empires exerted great pressure on Israel and dominated one or both of the two Hebrew kingdoms.<\/p>\n\n<p>When Solomon died, his son Rehoboam took the throne and was forced to deal with a rising tide of resentment over the high taxes and economic stagnation of Solomon’s last years. When Rehoboam refused to give relief, all the northern tribes broke away and formed the northern kingdom, Israel, under the leadership of Jeroboam. The southern kingdom, Judah, was left with only the territory of Judah and Benjamin. A total of 20 kings ruled in each of the separate kingdoms. While the north had several dynasties and the reigns of kings were generally short, in the south the dynasty of David continued to rule and the reigns were longer.<\/p>\n<h5>The Northern Kingdom<\/h5>\n<p>The northern kingdom lasted from the division in 930 <span>BC<\/span> until its conquest by Assyria in 722. Jeroboam, fearing that he would lose the loyalty of the people if they continued to go to Jerusalem to worship, set up a new religion of his own. Instituting calf worship, he built shrines at Dan in the north and Bethel in the south. This idolatry drew the condemnation of God and fulfilled the prediction that Jeroboam’s line would be wiped out. All his successors are said to have followed in his idolatrous steps. Israel found itself at war during much of its history—with Judah, Syria, or Assyria. Jeroboam established his capital first at Shechem and later at Tirzah.<\/p>\n<p>Four other kings of the north require special comment: Omri, Ahab, Jehu, and Jeroboam II. Omri (885–874 <span>BC<\/span>) must have been an impressive ruler. Generations later, Assyrians still spoke of Israel as the land of Omri. After he had established himself on the throne, he located the permanent capital of the kingdom at Samaria and began the palace complex there. Early in his reign he was successful in conquering Moab, and later he reestablished the good relations with Tyre that existed in the days of David and Solomon. Apparently he established a full alliance and cemented it with the marriage of his son Ahab to Jezebel, a princess of Tyre.<\/p>\n<p>Ahab (874–853 <span>BC<\/span>) was one of the most significant of Israel’s kings. He and his wife, Jezebel, promoted the vile idolatry of Baal worship with its religious prostitution, arousing the powerful opposition of the prophet Elijah. Ahab was a formidable military man, defeating the Syrians in major campaigns and participating in a coalition that fought the Assyrians to a virtual standstill. He also built extensively at Samaria, Hazor, Megiddo, and other towns, as excavations show.<\/p>\n<p>Jehu (841–814 <span>BC<\/span>) was God’s agent for punishing the house of Omri and destroying Baal worship in Israel. He did eradicate Baal worship and liquidated literally scores of relatives and court officials of Ahab. But he was so ruthless that he killed off the people who knew how to run the government; subsequently, it did not work well. Jehu also was forced to become a vassal to Assyria.<\/p>\n<p>Jeroboam II ruled during most of the first half of the eighth century (793–753 <span>BC<\/span>) and brought the kingdom to its greatest extent and prosperity. He, with his contemporary Uzziah in the south, ruled most of the land David had once controlled. This was possible because the Assyrians were in a period of decline during most of the first half of the century.<\/p>\n<p>Prophets who were active during the history of the northern kingdom include the nonwriting prophets Elijah and Elisha and the writing prophets Jonah, Amos, and Hosea.<\/p>\n<h5>The Southern Kingdom<\/h5>\n<p>The history of the southern kingdom of Judah was quite different from that of the northern kingdom. The temple was there and so were large numbers of Levites, many of whom came south after the division of the kingdom to protest the idolatry of the north. In addition to this spiritual strength, there was greater political stability and unity, promoted by the fact that only two tribes—Judah and Benjamin—shared power, and all the kings were of the Davidic dynasty. Moreover, eight of the kings were good monarchs. There were also periodic religious revivals. God granted the southern kingdom about 100 more years of existence than the north. But Judah, too, fell into idolatry and went into captivity for her sins.<\/p>\n<p>Rehoboam, the first king in the south, is especially remembered because he refused to listen to wise counsel about fiscal matters and perpetrated the division of the kingdom. He is also remembered for his religious policies. After a good beginning, he allowed apostasy to get out of control and brought the judgment of God in the form of an invasion in his fifth year (926 <span>BC<\/span>) by Shishak I of Egypt, resulting in extensive plunder and payment of tribute. Thereafter, he launched an extensive program to fortify the realm. Shishak’s invasion did have the effect of producing a partial and temporary spiritual reform, but the general trend of Rehoboam’s reign was downward.<\/p>\n<p>Conditions during the reign of his son, Abijam, were worse, but Asa (910–869 <span>BC<\/span>) initiated a religious reform that was effective for most of his reign. When threatened by the northern kingdom during his latter years, however, Asa turned to Syria for help instead of to God, and he seems to have defied the prophets of God to his dying day.<\/p>\n<p>Asa’s son Jehoshaphat (872–848 <span>BC<\/span>) was apparently influenced by his father’s early religious devotion, and his reign was characterized by faithfulness, winning the favor of God. However, he seems to have made a full alliance with Ahab of Israel, which resulted in the marriage of his son Jehoram to Ahab’s daughter Athaliah. This alliance involved Jehoshaphat in almost ruinous joint ventures with Ahab, and later with two of his sons when they became kings of Israel. It also opened the door for the introduction of Baal worship into Judah when Jehoram came to the throne in the southern kingdom. For his sin Jehoram (853–841 <span>BC<\/span>) suffered internal revolt, invasion, and death from a horrible disease.<\/p>\n<p>After his death, his last remaining son, Ahaziah, ruled less than a year, following the wicked ways of his father. When Ahaziah died in battle, the queen mother, Athaliah, decided to seize the throne for herself and to secure her power by killing off all those in line to the throne. But she missed Ahaziah’s infant son Joash, who was kept hidden in the temple for six years.<\/p>\n<p>When Joash was seven, Jehoiada the high priest arranged his coronation and also the execution of the murderous and idolatrous Athaliah. During his early years when Joash was influenced by good counsel, he did well. But after the middle of his reign (835–796 <span>BC<\/span>), he began to listen to the princes who wanted to restore idolatry, and conditions deteriorated. Military reversals brought on economic decline and ultimately the king’s assassination.<\/p>\n<p>His son Amaziah (796–767 <span>BC<\/span>) started well with victory over Edom and faithfulness to God. But he, too, fell into idolatry and was totally defeated by the northern kingdom, being held prisoner there. At that point his son Uzziah took over (c. 792 <span>BC<\/span>) and began a long and generally successful reign. During the several decades that followed, Assyria was in decline, and Uzziah and his contemporary in the north, Jeroboam II, were able to expand Hebrew holdings so that between them they controlled most of the territory Solomon had ruled.<\/p>\n<p>Uzziah (792–740 <span>BC<\/span>) was able to restore the power of Judah rather quickly after his father’s defeat by Israel. Then he subjugated the Philistines in the southwest and the Ammonites across the Jordan; he strengthened his hold on the Edomites. All during his reign economic conditions improved. But at the height of his power Uzziah foolishly violated the high priest’s prerogatives and offered sacrifice in the temple. For this he was smitten with leprosy; his son Jotham was co-regent during the years 750–740 <span>BC<\/span>, going on to rule alone for about five more years. Meanwhile, Assyrian power became resurgent.<\/p>\n<p>By and large, Jotham merely carried on the policies of Uzziah. But the administration of his son Ahaz (735–715 <span>BC<\/span>) was very much affected by the Assyrian threat. Israel and Syria wanted him to join in war against Assyria, but he refused, being pro-Assyrian in sympathy. When Israel and Syria invaded Judah, King Ahaz sent tribute to Assyria and became her vassal in return for protection. This rash course of action was vainly opposed by Isaiah, who was prophet at court (c. 740–700 <span>BC<\/span>). Contemporaneously, the prophet Micah ministered to the common people of Judah. The pro-Assyrian policy of Ahaz was accompanied by a renewed sympathy for idolatry, and this brought the judgment of God in the form of invasion by Edomites and Philistines and trouble with Assyria. In fact, during this period, Assyria had annexed the northern kingdom (722 <span>BC<\/span>) and removed many of her people into captivity.<\/p>\n<p>The next king of Judah, Hezekiah (715–686 <span>BC<\/span>), was greatly sobered by the fall of Israel because of her sins, and he determined to launch a reform in his realm. He was anti-Assyrian too, but he did not dare to discontinue tribute payments and strike for independence until after Sennacherib came to the throne in Nineveh in 705 <span>BC<\/span>. At first Sennacherib was too preoccupied to attend to Judah, but finally in 701 he invaded. Despite tremendous initial success, he was stopped by a divinely sent plague (Is 36–39). Isaiah stood by the king to reassure and sustain him during this emergency.<\/p>\n<p>Hezekiah’s son Manasseh (697–642 <span>BC<\/span>) ruled longer than any other king of Israel or Judah. Unfortunately, he turned his back on his father’s example and caused the people to fall into gross idolatry (2 Kgs 21:9). Carried away captive by the Assyrians late in his reign, he repented of his evil and God restored him to his throne; thereafter, he led some reforms. But the land was too steeped in iniquity to be rescued. His son Amon (642–640 <span>BC<\/span>) reverted to the idolatry he knew in his youth.<\/p>\n<p>The situation was different with Josiah (640–609 <span>BC<\/span>), however. Throughout his reign he dedicated himself to reform. He sought to root out idolatry and to restore the temple and its worship. In 622 <span>BC<\/span> the Book of the Law was found during repair of the temple, and its demands—which had been forgotten—made a great impression on king and people alike. It is certain that Jeremiah and Zephaniah ministered during Josiah’s reign, as did Nahum and Habakkuk (in all probability).<\/p>\n<p>International conditions were now changing rapidly. Assyria was declining, and Nineveh fell to Babylon and the Medes in 612 <span>BC<\/span>. Three years later Pharaoh Neco of Egypt marched north to aid his Assyrian ally. When Josiah tried to stop him, he was killed in battle.<\/p>\n<p>From this point everything was downhill for Judah. None of the rest of the kings was devout, and political power and economic health rapidly declined. The people put one of Josiah’s sons, Jehoahaz, on the throne. He lasted three months. Pharaoh Neco replaced him with Jehoiakim (609–598 <span>BC<\/span>), another son of Josiah. In 605 Nebuchadnezzar of Babylon defeated Neco, invaded Judah, and took tribute and hostages from Jehoiakim, including Daniel and his friends (Dn 1:1). Jehoiakim revolted in 600 <span>BC<\/span>, but Nebuchadnezzar did not come to deal with him personally until 597 <span>BC<\/span>. He died before the Babylonians arrived, and his son Jehoiachin came to the throne in 598 <span>BC<\/span> to rule for only three months before the Babylonians carried him away into exile. Ezekiel was among the many captives taken on that occasion.<\/p>\n<p>The Babylonians then put Zedekiah, youngest son of Josiah, on the throne in 597 <span>BC<\/span>. When he rebelled, Nebuchadnezzar laid siege to Jerusalem and took the city (587 <span>BC<\/span>), destroying it and the temple and carrying off large numbers of people. The judgment of God had finally fallen on the Jews for their idolatrous ways.<\/p>\n<p class=\"h2\" id=\"TheRestoration\">The Restoration<\/p>\n<p>In judgment God remembered mercy. This is evident in individual lives, when faithful ones like Daniel, Esther, or Nehemiah rose to a position of importance in political life, or as numerous other persons became prosperous in the foreign environment. It is evident on the community level as God moved to protect Hebrew enclaves scattered abroad and to restore an organized society in Palestine.<\/p>\n<p>Among the exiles, Judaism as a way of life separated from its own political system or cultic center and began to emerge. Jews finally turned their backs on idolatry. And without a temple, priesthood, king, or land, they turned to the divine Scriptures as their rallying point and the foundation of their community. During this period they developed the synagogue as a place for fellowship, prayer, and study.<\/p>\n<p>God’s restoration of an organized community to Palestine involved particularly the fortunes of his “anointed” Cyrus (Is 44:28; 45:1). Cyrus was a Persian prince who in 559 <span>BC<\/span> revolted against the dominant dynasty controlling the Median Empire. After consolidating his hold on the throne, he proceeded to conquer Asia Minor and the Chaldean or Neo-Babylonian Empire. As a humane man and a wise administrator, he permitted the captive peoples to return to their homes and rebuild their communities. Cyrus’s decree to the Jews appears in Ezra 1 and dates probably to 538 <span>BC<\/span>. A total of almost 50,000 went back to Judah as a result of this edict (Ezr 2:64-65).<\/p>\n<p>Under the stresses and strains of reestablishment, the people built their houses but got no further than laying the foundation of a new temple. Finally, the prophets Haggai and Zechariah stirred the people to build the house of God (Ezr 5:1). They began in the second year of Darius I, the Great (520 <span>BC<\/span>; Hg 1:1; Zec 1:1), and completed the work in his sixth year (515 <span>BC<\/span>; Ezr 6:15).<\/p>\n<p>During the reign of Darius’s son Xerxes (486–465 <span>BC<\/span>), a plot was hatched to exterminate all the Jews in the Persian Empire, which at that time controlled the lands where Jews lived. Fortunately, Xerxes (Ahasuerus in the book of Esther), in his third year (483 <span>BC<\/span>; Est 1:3), went searching for a new queen and chose Esther, who managed to preserve her people.<\/p>\n<p>Xerxes’ son Artaxerxes I (465–424 <span>BC<\/span>) also figured significantly in Jewish history. In his seventh year (458 <span>BC<\/span>; Ezr 7:7), under the leadership of Ezra, a second contingent of Jews returned to Jerusalem. And in Artaxerxes’ 20th year (445 <span>BC<\/span>; Neh 2:1), Nehemiah went to Jerusalem to supervise the rebuilding of the walls of the city. Malachi probably wrote his prophecy to the Jews in Jerusalem during the latter part of Artaxerxes’ reign.<\/p>\n<p>After the fall of Samaria and the captivity of Judah, the Hebrews remaining in the land intermarried with various pagan groups in the area. Their offspring became the Samaritans, a religious and racial admixture. These people had moved into the vacuum left by the destruction of Judah, and naturally they looked with disfavor on an intrusion of Babylonian Jews into an area they had come to call their own. They did all they could to frustrate the efforts of Nehemiah to rebuild the walls. It took all the courage, tact, energy, and persuasiveness Ezra and Nehemiah could muster to prevent the returning Jews from intermarrying with racially mixed people of the land. Such intermarriage would have meant the ultimate absorption and destruction of the Jewish people.<\/p>\n<p>A Samaritan temple was later built on Mt Gerizim (probably during the fifth century <span>BC<\/span>), and it became the center of the Samaritan worship. The hostility between Samaritans and Jews continued on into the NT period (Jn 4) and exists to the present.<\/p>\n<p class=\"h2\" id=\"TheIntertestamentalPeriod\">The Intertestamental Period<\/p>\n<p>Alexander the Great conquered the Persian Empire with lightning speed. When the people of Jerusalem threw open their gates in 332 <span>BC<\/span> and capitulated without a fight, Alexander treated them well. After his death in 323 <span>BC<\/span>, Palestine passed back and forth among his successors until Ptolemy I of Egypt managed to establish control in 301 <span>BC<\/span>. Thereafter the area remained in Egyptian hands until 198 <span>BC<\/span>. The Ptolemies were tolerant and granted the Jews considerable autonomy, allowing them to develop their unique culture undisturbed as long as they paid their taxes and remained submissive. Many Jews settled in Alexandria and gradually forgot their Hebrew in the Hellenistic environment. As a result, a translation of the OT into Greek (the Septuagint) was produced there. While the Ptolemies did not force Hellenism on the Jews of either Alexandria or Palestine, many were influenced by Hellenistic ideas.<\/p>\n<p>When Ptolemy V came to the throne as a minor in 203 <span>BC<\/span>, Antiochus III of Syria took advantage of the weakened Egypt and conquered Palestine (198 <span>BC<\/span>). Apparently the Jews hoped to gain something from the change and welcomed the Syrians. But their hope was ill-founded. Antiochus III suffered disastrous defeat at the hands of Rome at Magnesia in 190 <span>BC<\/span>. Syria not only lost much territory but also was forced to pay a huge indemnity. Thereafter, the Jews suffered under great financial burdens, along with other peoples of the empire. The next Syrian king, Antiochus IV Epiphanes (175–164 <span>BC<\/span>), decided to launch an effort to achieve greater internal strength and unity within the empire by forcing, among other things, a greater acceptance of Greek culture and the cult of the divine ruler. Naturally this idolatrous requirement weighed heavily on the monotheistic Jews and incited revolution.<\/p>\n<p>But this does not completely explain the Maccabean revolt against Syria. In 168 <span>BC<\/span> armed conflict broke out between Jewish factions in Jerusalem. Antiochus IV chose to interpret this as open rebellion and sent an army against the city. His forces demolished part of the city wall and many houses. After this Antiochus decided to suppress Judaism completely, and he dedicated the temple to Zeus and sacrificed swine on the altar. Circumcision, Sabbath observance, and other religious festivals were no longer permitted, and public worship of heathen gods became compulsory.<\/p>\n<p>Some Jews capitulated to Antiochus’s orders or only resisted passively, but a few decided to resist openly. Chief among them were Mattathias and his five sons. After the early death of Mattathias, his son Judas Maccabeus led his forces to victory over the Syrians, regaining the right to restore Jewish worship. The rededication of the temple on December 25, 164 <span>BC<\/span>, inaugurated the Festival of Hanukkah (1 Macc 4:36-59). Subsequently, Jonathan and Simon (other sons of Mattathias) continued the struggle until independence was gained in 142 <span>BC<\/span>; this was possible in large part because they saw how to take advantage of the increasing weakness of Syrian rulers and the competition for the royal office.<\/p>\n<p>Simon ruled the Jewish state until his assassination in 134 <span>BC<\/span>, when his son John Hyrcanus (134–104 <span>BC<\/span>) took over. John Hyrcanus fought successfully in the east, north, and south, gaining land in Transjordan, capturing Shechem and the Samaritan temple on Mt Gerizim, and subjugating the Idumeans in the south, forcing them to adopt Judaism. His son Aristobulus ruled for only about a year (104–103 <span>BC<\/span>), but he added a portion of Galilee to the kingdom. When he died, his widow married his brother Alexander Janneus (103–76 <span>BC<\/span>). Janneus carried on almost incessant military action during his reign, and by the time of his death had almost recovered the kingdom of Solomon.<\/p>\n<p>When Janneus died, Alexandra, widow of two kings, took the throne (76–67 <span>BC<\/span>) and her eldest son, Hyrcanus II, became high priest. Her reign was peaceful and prosperous, but when she died, her sons fell to squabbling. Their appeals to Pompey, who was campaigning in the eastern Mediterranean area, were responsible for Roman interference in the region and conquest of Palestine in 63 <span>BC<\/span>.<\/p>\n<p class=\"h2\" id=\"TheRomanPeriod\">The Roman Period<\/p>\n<p>After the Romans took over Palestine, Hyrcanus II was confirmed as high priest and was also appointed as ethnarch or political ruler (63–40 <span>BC<\/span>). But Antipater, father of Herod the Great, was the real power behind the throne, and during many of those years Hyrcanus was virtually unable to function because of the confusion of the Roman civil wars. Antipater was loyal to Rome and saw that Roman policies were carried out; he won Julius Caesar’s favor toward Jews of both Palestine and in the Dispersion.<\/p>\n<p>With the support of Mark Antony, Herod managed to get himself appointed king of Judea by the Roman senate in 40 <span>BC<\/span>. But a Parthian invasion of Syria and Jewish hatred for the Romans made it possible for Antigonus II, last king of the Maccabean family, to rule for three years (40–37 <span>BC<\/span>). Finally, Herod ascended his throne in 37 and ruled until 4 <span>BC<\/span>. As an allied king, Herod proved to be an excellent ruler from the Roman point of view and earned the title of “Great.” He brought some order to regions east of the Jordan and made possible organization of the Roman province of Arabia. He also furthered the cultural plans of Augustus for development of a Greco-Roman civilization throughout the whole empire.<\/p>\n<p>Herod admired Greek culture and contributed to building projects in Rhodes, Antioch, Damascus, Athens, and elsewhere outside Palestine. Within Palestine he rebuilt Samaria and named it Sebaste in honor of Augustus (<span class=\"greek\" lang=\"el\">Sebastos<\/span> is Greek for “Augustus”) and also constructed the great port of Caesarea. Probably about as large as Manhattan Island, it became the capital of Roman Palestine. Among his many other building projects, remodeling the temple in Jerusalem was the most famous. Begun in 20 <span>BC<\/span>, it was not completed until just a few years before its destruction in <span>AD<\/span> 70.<\/p>\n<p>The material splendor of Herod’s reign did not win the affection or support of the Jews, however. Nor did he achieve peace and harmony in his family, among whom there were periodic eruptions of treason, unfaithfulness, and murder. He worried about any threat to his rule and cracked down hard to destroy such threats, as is evident from his slaughter of the infants in Bethlehem after the birth of Christ.<\/p>\n<p>Ultimately, Herod controlled Idumea, Judea, Samaria, Galilee, Perea, and the area northeast of the Sea of Galilee. By his last will, his son Archelaus was to rule Idumea, Judea, and Samaria; Antipas, Galilee and Perea; and Philip, the region northeast of the Sea of Galilee. Archelaus was deposed in <span>AD<\/span> 6, and his territory became a Roman province (<span>AD<\/span> 6–41) to be ruled by direct appointees of Rome. The best-known of these was Pontius Pilate (<span>AD<\/span> 26–36), who ordered the crucifixion of Jesus. Antipas was more successful and built a new capital at Tiberias, but he ran afoul of the emperor’s good pleasure in <span>AD<\/span> 39 and was deposed. Philip was the most effective of the three and ruled until his death in <span>AD<\/span> 34. Philip’s lands were later given to Herod Agrippa I in <span>AD<\/span> 37; the holdings of Antipas were then added in <span>AD<\/span> 39; and in 41 Agrippa also received Samaria, Judea, and Idumea.<\/p>\n<p>Herod Agrippa I (<span>AD<\/span> 37–44) was the heir of the Maccabees (through his grandmother Mariamne, first wife of Herod the Great), and for this reason had the support of patriotic Jews and of the Pharisees for his observance of divine ordinances. But when he built a new north wall for Jerusalem and dabbled in foreign affairs, he aroused the suspicions of the Romans; when he died in <span>AD<\/span> 44, they turned the kingdom into a Roman province.<\/p>\n<p>As is clear from the Gospels, several sects had arisen in Palestine by Roman times and were active during the first century. The Zealots opposed Roman rule and advocated armed rebellion. Herodians supported the Herodian family and Roman power. The Pharisees were fanatically devoted to the law and were supernaturalists in theological orientation. They were somewhat content to support Rome if given religious freedom, and they dominated the synagogues of the land. The Sadducees were antisupernaturalists, tended to collaborate with the ruling regime, and were dominant in the temple. Generally speaking, the literature of the intertestamental period and the popular mentality of the time tended to view the Messiah as a political deliverer who would free his people from foreign domination and set up a new independent kingdom.<\/p>\n<p>Roman prefects ruled Palestine from <span>AD<\/span> 44–66. They had a knack for offending the religious scruples of the Jews and alienating them in other ways. With Felix (<span>AD<\/span> 52–60) there began a constant tension between Jews and Romans that led to the first Jewish revolt (<span>AD<\/span> 66–70). While Paul was imprisoned in Caesarea (Acts 23:23–24:27) about <span>AD<\/span> 58–60, riots broke out there between Jews and Gentiles. Festus (<span>AD<\/span> 60–62; Acts 25) was an able administrator, but the situation was almost out of hand. After he died in office, there was virtual anarchy until his successor, Albinus, arrived (<span>AD<\/span> 62–64). Totally incompetent and dishonest, Albinus was recalled in 64 and replaced by Florus (<span>AD<\/span> 64–66). Florus was even worse, resorting to open robbery and bribery until there was no safety or justice in the land. Finally, the Jews could take no more.<\/p>\n<p>The spark that ignited the fires of rebellion was an anti-Semitic act by the Hellenistic population of Caesarea in <span>AD<\/span> 66. Soon riots spread to numerous cities, and Roman garrisons were massacred in several places. But the Jews were not united, and in Jerusalem armed bands of Jews fought with each other for mastery. Vespasian was chosen to command the Roman army of some 60,000 to deal with the insurrection. He had subjugated most of Palestine by the time he was elevated to the imperial chair in <span>AD<\/span> 69 (after the death of Nero), and he left his son Titus in charge of completing the operations. In August of <span>AD<\/span> 70 the walls of Jerusalem were breached, many of the people butchered, and the city and the temple leveled. Masada held out until <span>AD<\/span> 73. Palestine had been flattened by Roman might. Loss of life and property had been incalculable and indescribable.<\/p>\n<p>On two more occasions the Jews were destined to fight disastrously against the Romans. Under Trajan’s rule a rebellion of Jews broke out in Cyrenaica in <span>AD<\/span> 115 and spread rapidly to Cyprus, Egypt, Palestine, and Mesopotamia. In the beginning it was an outgrowth of agitation between the Jews and their Hellenistic neighbors, but it developed into a challenge to Roman authority. This was particularly true after the successes of Parthia on Rome’s eastern frontier when there seemed to be some hope of success in throwing off the Roman yoke. Wherever Jews got the upper hand, they perpetrated massacres, and the non-Semitic population retaliated in kind. Trajan ruthlessly suppressed the rebels and restored order everywhere except Egypt; his successor, Hadrian, was left to accomplish that.<\/p>\n<p>But Hadrian faced a new rebellion of his own, brought on by his law forbidding circumcision (which he considered to be inhumane) and his decision in <span>AD<\/span> 130 to rebuild Jerusalem as Aelia Capitolina and erect a temple to Jupiter on the site of the temple of Yahweh. The latter would not only profane the temple site but also would preclude any rebuilding of the Jewish temple.<\/p>\n<p>Leader of this second Jewish revolt was Simeon, prince of Israel, called Bar-Kochba (“Son of the Star”). Both sides fought with such great ferocity for over three years (<span>AD<\/span> 132–135) that the population of Judea was almost exterminated. Jerusalem was rebuilt as a Roman colony, and Jews were forbidden to enter on pain of death. Even as late as the fourth century they were permitted to enter only once a year, on the anniversary of the destruction of the temple by Nebuchadnezzar. After the Bar-Kochba revolt, Judaism retreated increasingly within the citadel of the written and oral law, thus separating itself from the Gentiles.<\/p>\n<p><em>See also<\/em> Abraham; Chronology of the Bible (Old Testament); Conquest and Allotment of the Land; David; Diaspora of the Jews; Exodus, The; First Jewish Revolt; Jew; Judaism; Moses; Patriarchs, Period of the; Saul #2; Solomon; Postexilic Period; Wilderness Wanderings.<\/p>","summary_ro":"ISRAEL, History of An account of God’s sovereign purpose in calling a people out of paganism and establishing them as witnesses for the true faith among the nations, of God’s sovereign power in protecting them from extinction, of his sovereign justice in dealing with their departure from his ways of holiness, of God’s sovereign grace in forgiving their sins and restoring them to fellowship with himself by providing through them a Savior for the entire world. Preview • Patriarchal Age • Sojour...","summary_en":"ISRAEL, History of An account of God’s sovereign purpose in calling a people out of paganism and establishing them as witnesses for the true faith among the nations, of God’s sovereign power in protecting them from extinction, of his sovereign justice in dealing with their departure from his ways of holiness, of God’s sovereign grace in forgiving their sins and restoring them to fellowship with himself by providing through them a Savior for the entire world. Preview • Patriarchal Age • Sojour...","source":"Articles\/I.xml","external_url":null,"has_map":false,"has_picture":false},{"id":24918,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Medes, Media, Median*","title_en":"Medes, Media, Median*","content_ro":"<h3>MEDES, MEDIA, MEDIAN*<\/h3>\n<p>Indo-European-speaking people appearing in the highland area of the ancient Asian country called Media. They were closely related to the Persians, with whom they are often identified or confused by writers who referred to the people of the area by the almost generic term “Medes.” In fact, the Medes inhabited a defined area in the Zagros Mountains positioned between 3,000 and 5,000 feet (914.4 and 1,524 meters) above sea level in a mountainous region divided by valleys. The capital, Ecbatana (now Hamadan), was on the major trade route from Mesopotamia. The elevation provided a temperate summer climate that encouraged the use of Ecbatana as a summer retreat for Persian kings.<\/p>\n<p>As no texts are extant in the Median language recording the history and culture of the Medes, information must be obtained from references to them in contemporary writings of the Greeks, Neo-Babylonians, and Assyrians. As the Medes and Chaldeans were instrumental in bringing down the Assyrian Empire, it is understandable that they should figure prominently in the Neo-Babylonian texts. Valuable additional information is available from Herodotus, possibly from cuneiform sources.<\/p>\n<p>The Assyrian king Shalmaneser III recorded the activity of the Medes in the area around Ecbatana in the ninth century <span>BC<\/span>, but historians are uncertain exactly how long before that date they had migrated into the region.<\/p>\n<p>Shalmaneser organized a raid into the plains controlled by the Medes in order to steal herds of carefully bred horses, the reputation for whose excellence was already deservedly high. Over generations, Assyrian kings continued this type of raid, not only for the purpose of obtaining fresh supplies of horses but also to ensure the free passage of traders on this major route. During the eighth century <span>BC<\/span>, Assyrian kings such as Adad-nirari (810–781 <span>BC<\/span>), Tiglath-pileser III (743 <span>BC<\/span>), and Sargon II (716 <span>BC<\/span>), all claim to have conquered Media. The OT records that the Israelites were transported there at the time of Sargon’s incursions (2 Kgs 17:6; 18:11).<\/p>\n<p>When Esar-haddon was king of Assyria (681–669 <span>BC<\/span>), he expected the Medians to acknowledge his overlordship and pay tribute according to their treaty, but taking advantage of the declining strength of Assyria, the Medians joined forces with the Scythians and Cimmerians in 631 <span>BC<\/span>. The ebbing strength of the Assyrians was further eroded under a series of attacks led by Phraortes culminating in the fall of Nineveh in 612 <span>BC<\/span> and of Haran in 610 <span>BC<\/span>. Under the leadership of Cyaxares of Media, who organized a strong, disciplined army, the Median forces and their allies, having gained control of the major cities, extended their sphere of influence to the northern part of Assyria, negotiating peace with Lydia in 585 <span>BC<\/span>.<\/p>\n<p>The Elamites, also a people involved in the ebb and flow of the power struggle in the region over the centuries, came into the ascendency in 550 <span>BC<\/span> when Cyrus of Anshan overcame Astyages. Cyrus was of half-Persian, half-Median ancestry. Ecbatana, capital of Media, was captured, and the entire area was controlled by Elam. Cyrus took on the additional title “king of the Medes.” The laws and the heritage of the Medes were incorporated with those of the Persians (Dn 6:8, 15). Medes were entrusted with high office in the administration. The Medes and the Persians were referred to in almost synonymous terms (Est 1:19; Dn 8:20). They were also involved in the capture of Babylon (Is 13:17; Jer 51:11, 28; Dn 5:28). Being of Median heritage (Dn 9:1), Darius, son of Ahasuerus, was referred to as “the Mede” (Dn 11:1) from the time he took over as ruler of Babylon. His administration was not altogether peaceful, however, and restlessness led to outright rebellion both in his reign and during that of Darius II (409 <span>BC<\/span>).<\/p>\n<p>A description of the sumptuous feasting and luxurious appointments of the court apartments are described in the book of Esther (Est 1:3-7). The Medians subsequently were subjected to the control of the Syrians (Seleucids) and the Parthians. In the NT there is a single combined reference to Parthians, Medes, and Elamites (Acts 2:9), but thereafter Media seems to have become only a geographical term, the people no longer appearing in history as a group in their own right.<\/p>","content_en":"<h3>MEDES, MEDIA, MEDIAN*<\/h3>\n<p>Indo-European-speaking people appearing in the highland area of the ancient Asian country called Media. They were closely related to the Persians, with whom they are often identified or confused by writers who referred to the people of the area by the almost generic term “Medes.” In fact, the Medes inhabited a defined area in the Zagros Mountains positioned between 3,000 and 5,000 feet (914.4 and 1,524 meters) above sea level in a mountainous region divided by valleys. The capital, Ecbatana (now Hamadan), was on the major trade route from Mesopotamia. The elevation provided a temperate summer climate that encouraged the use of Ecbatana as a summer retreat for Persian kings.<\/p>\n<p>As no texts are extant in the Median language recording the history and culture of the Medes, information must be obtained from references to them in contemporary writings of the Greeks, Neo-Babylonians, and Assyrians. As the Medes and Chaldeans were instrumental in bringing down the Assyrian Empire, it is understandable that they should figure prominently in the Neo-Babylonian texts. Valuable additional information is available from Herodotus, possibly from cuneiform sources.<\/p>\n<p>The Assyrian king Shalmaneser III recorded the activity of the Medes in the area around Ecbatana in the ninth century <span>BC<\/span>, but historians are uncertain exactly how long before that date they had migrated into the region.<\/p>\n<p>Shalmaneser organized a raid into the plains controlled by the Medes in order to steal herds of carefully bred horses, the reputation for whose excellence was already deservedly high. Over generations, Assyrian kings continued this type of raid, not only for the purpose of obtaining fresh supplies of horses but also to ensure the free passage of traders on this major route. During the eighth century <span>BC<\/span>, Assyrian kings such as Adad-nirari (810–781 <span>BC<\/span>), Tiglath-pileser III (743 <span>BC<\/span>), and Sargon II (716 <span>BC<\/span>), all claim to have conquered Media. The OT records that the Israelites were transported there at the time of Sargon’s incursions (2 Kgs 17:6; 18:11).<\/p>\n<p>When Esar-haddon was king of Assyria (681–669 <span>BC<\/span>), he expected the Medians to acknowledge his overlordship and pay tribute according to their treaty, but taking advantage of the declining strength of Assyria, the Medians joined forces with the Scythians and Cimmerians in 631 <span>BC<\/span>. The ebbing strength of the Assyrians was further eroded under a series of attacks led by Phraortes culminating in the fall of Nineveh in 612 <span>BC<\/span> and of Haran in 610 <span>BC<\/span>. Under the leadership of Cyaxares of Media, who organized a strong, disciplined army, the Median forces and their allies, having gained control of the major cities, extended their sphere of influence to the northern part of Assyria, negotiating peace with Lydia in 585 <span>BC<\/span>.<\/p>\n<p>The Elamites, also a people involved in the ebb and flow of the power struggle in the region over the centuries, came into the ascendency in 550 <span>BC<\/span> when Cyrus of Anshan overcame Astyages. Cyrus was of half-Persian, half-Median ancestry. Ecbatana, capital of Media, was captured, and the entire area was controlled by Elam. Cyrus took on the additional title “king of the Medes.” The laws and the heritage of the Medes were incorporated with those of the Persians (Dn 6:8, 15). Medes were entrusted with high office in the administration. The Medes and the Persians were referred to in almost synonymous terms (Est 1:19; Dn 8:20). They were also involved in the capture of Babylon (Is 13:17; Jer 51:11, 28; Dn 5:28). Being of Median heritage (Dn 9:1), Darius, son of Ahasuerus, was referred to as “the Mede” (Dn 11:1) from the time he took over as ruler of Babylon. His administration was not altogether peaceful, however, and restlessness led to outright rebellion both in his reign and during that of Darius II (409 <span>BC<\/span>).<\/p>\n<p>A description of the sumptuous feasting and luxurious appointments of the court apartments are described in the book of Esther (Est 1:3-7). The Medians subsequently were subjected to the control of the Syrians (Seleucids) and the Parthians. In the NT there is a single combined reference to Parthians, Medes, and Elamites (Acts 2:9), but thereafter Media seems to have become only a geographical term, the people no longer appearing in history as a group in their own right.<\/p>","summary_ro":"MEDES, MEDIA, MEDIAN* Indo-European-speaking people appearing in the highland area of the ancient Asian country called Media. They were closely related to the Persians, with whom they are often identified or confused by writers who referred to the people of the area by the almost generic term “Medes.” In fact, the Medes inhabited a defined area in the Zagros Mountains positioned between 3,000 and 5,000 feet (914.4 and 1,524 meters) above sea level in a mountainous region divided by valleys. T...","summary_en":"MEDES, MEDIA, MEDIAN* Indo-European-speaking people appearing in the highland area of the ancient Asian country called Media. They were closely related to the Persians, with whom they are often identified or confused by writers who referred to the people of the area by the almost generic term “Medes.” In fact, the Medes inhabited a defined area in the Zagros Mountains positioned between 3,000 and 5,000 feet (914.4 and 1,524 meters) above sea level in a mountainous region divided by valleys. T...","source":"Articles\/M.xml","external_url":null,"has_map":false,"has_picture":false}],"4":[{"id":11171,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Book of Esther","title_en":"Book of Esther","content_ro":"<h3>ESTHER, Book of<\/h3>\n<p>Old Testament book telling the story of a Jewish woman’s protection of her people after her marriage to a gentile king.<\/p>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Date, Origin, and Purpose<\/p>\n<p>• Canonicity<\/p>\n<p>• Background<\/p>\n<p>• Content<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>The book of Esther is an anonymous composition. The reference in 9:20 that Mordecai “recorded these things” implies that part, if not all, of the book was written by him. The absence of God’s name in the book of Esther may be due to the fact that the author intended the book to become part of the official Persian court record. The use of God’s name might have prevented that from happening.<\/p>\n<p>The author of the book had considerable knowledge of Persian court life and customs. Thus, Mordecai might be identified with a Morduka mentioned as a Persian court official in the reign of Darius I (521–486 <span>BC<\/span>) and Xerxes (486–464 <span>BC<\/span>).<\/p>\n<p class=\"h2\" id=\"DateOriginandPurpose\">Date, Origin, and Purpose<\/p>\n<p>Immediate impressions favor a date for the book of Esther shortly after 465 <span>BC<\/span>, if Ahasuerus is identified with Xerxes, who died that year. Many contemporary scholars, however, favor a later date. The apocryphal book of Ecclesiasticus, written about 180 <span>BC<\/span>, refers to that period. Jewish heroes are mentioned there, but Esther and Mordecai are not included. Some also suggest the period of the Maccabees as the time of the book’s writing. Others have identified it with a cultic story from ancient Babylon, associating Esther with the goddess Ishtar and Mordecai with the god Marduk. The earliest postbiblical reference to the Feast of Purim is 2 Maccabees 15:36, probably written about 75 <span>BC<\/span>.<\/p>\n<p>The book of Esther claims to record events in Persia sometime during the fifth century <span>BC<\/span>, surrounding the selection of Esther as queen. If a later date is preferred, the book can be viewed as written to encourage Jews during a time of persecution. One definite purpose of the book of Esther is to explain the origin of the Jewish Feast of Purim (Est 9:16-28). The term “purim” is probably related to the Assyrian word <em>puru,<\/em> meaning a small stone used for casting lots.<\/p>\n<p class=\"h2\" id=\"Canonicity\">Canonicity<\/p>\n<p>The major theological problem with the book of Esther is the absence of any mention of God and the lack of even an intimation of divine providence. As a result, some scholars in both Jewish and Christian circles question its canonicity. But closer observation reveals an obvious providential dimension in the book. The reference to fasting in 4:16, for example, implies prayer as well as abstinence from food. Esther’s being in the right place at the right time is no accident. The fall of Haman is also not accidental. On the negative side, the extreme measures taken in hanging Haman’s sons reflects a collective view of guilt that is not acceptable today (9:13-14). Implicit, too, is the theme of God’s protection of his covenant people even in times of persecution. That fact has made the book of Esther a favorite of Jews throughout history.<\/p>\n<p>Its practical implications, however, have not kept some from questioning the book’s genuineness as a part of the Bible. The book of Esther appears in the third part of the Jewish canon, as part of the five scrolls known as the Megilloth; its companions there are Ruth, Song of Songs, Ecclesiastes, and Lamentations. The Septuagint (Greek version of the OT) contains 107 extra verses in the book of Esther. These additions form part of the Apocrypha in English versions of the Bible. Even as late as the Reformation era, Esther’s canonicity was being debated, and some contemporary evangelicals have raised doubts about its value. Its canonicity is favored by (1) its history of acceptance in both Judaism and the Christian church, and (2) its illustrative value for teaching God’s providential care of the Jewish people (see Rom 9–11; Rv 7, 14).<\/p>\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<p>A number of historical problems have been noted: (1) Xerxes’ known wife was named Amestris, according to the historian Herodotus. But it is likely that the king had more than one wife. (2) The implication that Mordecai went into exile in 597 <span>BC<\/span> would have made him about 120 years old during the reign of Xerxes. But the text of 2:5-6 might mean that Mordecai’s great-grandfather was the original exile rather than Mordecai. (3) Various details seem fanciful to some modern readers: a banquet lasting 180 days; Esther’s 12-month beauty treatment; a gallows 83 feet (25.3 meters) tall; the Jews killing 75,000 of Xerxes’ subjects (see 1:4; 2:7, 12; 7:9; 9:16). But what appears mythological sometimes turns out to be historical.<\/p>\n<p>Several elements in the book of Esther point to a genuinely historical setting for the book. Ahasuerus is usually identified with Xerxes. Xerxes’ father was Darius, from whom have come some notable inscriptions and relief sculptures, one of them showing Darius seated on his throne with Xerxes standing behind him. Xerxes is believed to have been a weak-willed man in domestic affairs, easily influenced by flattering and scheming courtiers. On the field of battle, however, he was a vigorous leader who ferociously pursued his objectives. His energetic suppression of a revolt in Egypt was a prelude to mustering a navy to attack Athens. Only the skill and daring of the Greek forces at the naval battle of Salamis (480 <span>BC<\/span>) saved Greece from complete Persian occupation. Xerxes eventually lost the war and retired to his elegant palaces at Persepolis and Susa. He rejected the traditional gods of Egypt and Babylon and became a devotee of Ahuramazda, the Persian spirit of good.<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<p>The book of Esther portrays the reign of King Ahasuerus, whose empire stretched from India to Ethiopia (1:1-9). The center of his empire was in Susa (Shushan), in Persia. Because Queen Vashti disgraced the king by refusing his order to appear in court, she was removed, and a search began for a new queen (1:10-22). A young Jewish woman named Hadassah, without parents and living with her kinsman Mordecai, was selected to replace Queen Vashti (2:1-18). Early in her reign Esther and Mordecai helped to save the king’s life (vv 19-23). A man named Haman, who was promoted to an influential position in the palace court, plotted to kill the Jews because he hated Mordecai (ch 3). Mordecai intervened through Queen Esther, and the queen called on the Jews in Susa to fast for deliverance (ch 4). Esther’s intervention with the king led to a sleepless night for Ahasuerus (5:1–6:1). He reviewed the records of “memorable deeds,” and discovered that Mordecai’s earlier help had gone unrewarded. When Haman arrived to initiate his plot against the Jews, the king ordered him to honor Mordecai (ch 6). When Haman’s plot was then discovered, the schemer was hanged (ch 7). The king honored Mordecai and sent out an edict protecting the Jews from harm (ch 8). The Jews, by the king’s permission, killed the soldiers who would earlier have killed them in Haman’s plot (9:1-16). To celebrate their national deliverance, the Jews planned a great celebration (9:17–10:3). That celebration became the Festival of Purim—a time of feasting and distribution of gifts to all, especially to the poor.<\/p>\n<p><em>See also<\/em> Esther (Person); Persia, Persians.<\/p>","content_en":"<h3>ESTHER, Book of<\/h3>\n<p>Old Testament book telling the story of a Jewish woman’s protection of her people after her marriage to a gentile king.<\/p>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Date, Origin, and Purpose<\/p>\n<p>• Canonicity<\/p>\n<p>• Background<\/p>\n<p>• Content<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>The book of Esther is an anonymous composition. The reference in 9:20 that Mordecai “recorded these things” implies that part, if not all, of the book was written by him. The absence of God’s name in the book of Esther may be due to the fact that the author intended the book to become part of the official Persian court record. The use of God’s name might have prevented that from happening.<\/p>\n<p>The author of the book had considerable knowledge of Persian court life and customs. Thus, Mordecai might be identified with a Morduka mentioned as a Persian court official in the reign of Darius I (521–486 <span>BC<\/span>) and Xerxes (486–464 <span>BC<\/span>).<\/p>\n<p class=\"h2\" id=\"DateOriginandPurpose\">Date, Origin, and Purpose<\/p>\n<p>Immediate impressions favor a date for the book of Esther shortly after 465 <span>BC<\/span>, if Ahasuerus is identified with Xerxes, who died that year. Many contemporary scholars, however, favor a later date. The apocryphal book of Ecclesiasticus, written about 180 <span>BC<\/span>, refers to that period. Jewish heroes are mentioned there, but Esther and Mordecai are not included. Some also suggest the period of the Maccabees as the time of the book’s writing. Others have identified it with a cultic story from ancient Babylon, associating Esther with the goddess Ishtar and Mordecai with the god Marduk. The earliest postbiblical reference to the Feast of Purim is 2 Maccabees 15:36, probably written about 75 <span>BC<\/span>.<\/p>\n<p>The book of Esther claims to record events in Persia sometime during the fifth century <span>BC<\/span>, surrounding the selection of Esther as queen. If a later date is preferred, the book can be viewed as written to encourage Jews during a time of persecution. One definite purpose of the book of Esther is to explain the origin of the Jewish Feast of Purim (Est 9:16-28). The term “purim” is probably related to the Assyrian word <em>puru,<\/em> meaning a small stone used for casting lots.<\/p>\n<p class=\"h2\" id=\"Canonicity\">Canonicity<\/p>\n<p>The major theological problem with the book of Esther is the absence of any mention of God and the lack of even an intimation of divine providence. As a result, some scholars in both Jewish and Christian circles question its canonicity. But closer observation reveals an obvious providential dimension in the book. The reference to fasting in 4:16, for example, implies prayer as well as abstinence from food. Esther’s being in the right place at the right time is no accident. The fall of Haman is also not accidental. On the negative side, the extreme measures taken in hanging Haman’s sons reflects a collective view of guilt that is not acceptable today (9:13-14). Implicit, too, is the theme of God’s protection of his covenant people even in times of persecution. That fact has made the book of Esther a favorite of Jews throughout history.<\/p>\n<p>Its practical implications, however, have not kept some from questioning the book’s genuineness as a part of the Bible. The book of Esther appears in the third part of the Jewish canon, as part of the five scrolls known as the Megilloth; its companions there are Ruth, Song of Songs, Ecclesiastes, and Lamentations. The Septuagint (Greek version of the OT) contains 107 extra verses in the book of Esther. These additions form part of the Apocrypha in English versions of the Bible. Even as late as the Reformation era, Esther’s canonicity was being debated, and some contemporary evangelicals have raised doubts about its value. Its canonicity is favored by (1) its history of acceptance in both Judaism and the Christian church, and (2) its illustrative value for teaching God’s providential care of the Jewish people (see Rom 9–11; Rv 7, 14).<\/p>\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<p>A number of historical problems have been noted: (1) Xerxes’ known wife was named Amestris, according to the historian Herodotus. But it is likely that the king had more than one wife. (2) The implication that Mordecai went into exile in 597 <span>BC<\/span> would have made him about 120 years old during the reign of Xerxes. But the text of 2:5-6 might mean that Mordecai’s great-grandfather was the original exile rather than Mordecai. (3) Various details seem fanciful to some modern readers: a banquet lasting 180 days; Esther’s 12-month beauty treatment; a gallows 83 feet (25.3 meters) tall; the Jews killing 75,000 of Xerxes’ subjects (see 1:4; 2:7, 12; 7:9; 9:16). But what appears mythological sometimes turns out to be historical.<\/p>\n<p>Several elements in the book of Esther point to a genuinely historical setting for the book. Ahasuerus is usually identified with Xerxes. Xerxes’ father was Darius, from whom have come some notable inscriptions and relief sculptures, one of them showing Darius seated on his throne with Xerxes standing behind him. Xerxes is believed to have been a weak-willed man in domestic affairs, easily influenced by flattering and scheming courtiers. On the field of battle, however, he was a vigorous leader who ferociously pursued his objectives. His energetic suppression of a revolt in Egypt was a prelude to mustering a navy to attack Athens. Only the skill and daring of the Greek forces at the naval battle of Salamis (480 <span>BC<\/span>) saved Greece from complete Persian occupation. Xerxes eventually lost the war and retired to his elegant palaces at Persepolis and Susa. He rejected the traditional gods of Egypt and Babylon and became a devotee of Ahuramazda, the Persian spirit of good.<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<p>The book of Esther portrays the reign of King Ahasuerus, whose empire stretched from India to Ethiopia (1:1-9). The center of his empire was in Susa (Shushan), in Persia. Because Queen Vashti disgraced the king by refusing his order to appear in court, she was removed, and a search began for a new queen (1:10-22). A young Jewish woman named Hadassah, without parents and living with her kinsman Mordecai, was selected to replace Queen Vashti (2:1-18). Early in her reign Esther and Mordecai helped to save the king’s life (vv 19-23). A man named Haman, who was promoted to an influential position in the palace court, plotted to kill the Jews because he hated Mordecai (ch 3). Mordecai intervened through Queen Esther, and the queen called on the Jews in Susa to fast for deliverance (ch 4). Esther’s intervention with the king led to a sleepless night for Ahasuerus (5:1–6:1). He reviewed the records of “memorable deeds,” and discovered that Mordecai’s earlier help had gone unrewarded. When Haman arrived to initiate his plot against the Jews, the king ordered him to honor Mordecai (ch 6). When Haman’s plot was then discovered, the schemer was hanged (ch 7). The king honored Mordecai and sent out an edict protecting the Jews from harm (ch 8). The Jews, by the king’s permission, killed the soldiers who would earlier have killed them in Haman’s plot (9:1-16). To celebrate their national deliverance, the Jews planned a great celebration (9:17–10:3). That celebration became the Festival of Purim—a time of feasting and distribution of gifts to all, especially to the poor.<\/p>\n<p><em>See also<\/em> Esther (Person); Persia, Persians.<\/p>","summary_ro":"ESTHER, Book of Old Testament book telling the story of a Jewish woman’s protection of her people after her marriage to a gentile king. Preview • Author • Date, Origin, and Purpose • Canonicity • Background • Content Author The book of Esther is an anonymous composition. The reference in 9:20 that Mordecai “recorded these things” implies that part, if not all, of the book was written by him. The absence of God’s name in the book of Esther may be due to the fact that the author intended the bo...","summary_en":"ESTHER, Book of Old Testament book telling the story of a Jewish woman’s protection of her people after her marriage to a gentile king. Preview • Author • Date, Origin, and Purpose • Canonicity • Background • Content Author The book of Esther is an anonymous composition. The reference in 9:20 that Mordecai “recorded these things” implies that part, if not all, of the book was written by him. The absence of God’s name in the book of Esther may be due to the fact that the author intended the bo...","source":"Articles\/E.xml","external_url":null,"has_map":false,"has_picture":false},{"id":48281,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Estera 1:4","title_en":"Study Note: Estera 1:4","content_ro":"<p><strong>1:4<\/strong> <em>The celebration lasted 180 days:<\/em> Officials probably took turns attending different events planned during this six-month period of <em>celebration<\/em><em>,<\/em> thus maintaining the nation’s military and infrastructure throughout the celebration. • This <em>tremendous display<\/em> of <em>pomp and splendor<\/em> was designed to impress others with the king’s greatness; it also illustrates Xerxes’ pride.<\/p>","content_en":"<p><strong>1:4<\/strong> <em>The celebration lasted 180 days:<\/em> Officials probably took turns attending different events planned during this six-month period of <em>celebration<\/em><em>,<\/em> thus maintaining the nation’s military and infrastructure throughout the celebration. • This <em>tremendous display<\/em> of <em>pomp and splendor<\/em> was designed to impress others with the king’s greatness; it also illustrates Xerxes’ pride.<\/p>","summary_ro":"1:4 The celebration lasted 180 days: Officials probably took turns attending different events planned during this six-month period of celebration, thus maintaining the nation’s military and infrastructure throughout the celebration. • This tremendous display of pomp and splendor was designed to impress others with the king’s greatness; it also illustrates Xerxes’ pride.","summary_en":"1:4 The celebration lasted 180 days: Officials probably took turns attending different events planned during this six-month period of celebration, thus maintaining the nation’s military and infrastructure throughout the celebration. • This tremendous display of pomp and splendor was designed to impress others with the king’s greatness; it also illustrates Xerxes’ pride.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":75907,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Estera 1:4","title_en":"Study Note: Estera 1:4","content_ro":"<p><strong>1:4<\/strong> <em>The celebration lasted 180 days:<\/em> Officials probably took turns attending different events planned during this six-month period of <em>celebration<\/em><em>,<\/em> thus maintaining the nation’s military and infrastructure throughout the celebration. • This <em>tremendous display<\/em> of <em>pomp and splendor<\/em> was designed to impress others with the king’s greatness; it also illustrates Xerxes’ pride.<\/p>","content_en":"<p><strong>1:4<\/strong> <em>The celebration lasted 180 days:<\/em> Officials probably took turns attending different events planned during this six-month period of <em>celebration<\/em><em>,<\/em> thus maintaining the nation’s military and infrastructure throughout the celebration. • This <em>tremendous display<\/em> of <em>pomp and splendor<\/em> was designed to impress others with the king’s greatness; it also illustrates Xerxes’ pride.<\/p>","summary_ro":"1:4 The celebration lasted 180 days: Officials probably took turns attending different events planned during this six-month period of celebration, thus maintaining the nation’s military and infrastructure throughout the celebration. • This tremendous display of pomp and splendor was designed to impress others with the king’s greatness; it also illustrates Xerxes’ pride.","summary_en":"1:4 The celebration lasted 180 days: Officials probably took turns attending different events planned during this six-month period of celebration, thus maintaining the nation’s military and infrastructure throughout the celebration. • This tremendous display of pomp and splendor was designed to impress others with the king’s greatness; it also illustrates Xerxes’ pride.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":103533,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Estera 1:4","title_en":"Study Note: Estera 1:4","content_ro":"<p><strong>1:4<\/strong> <em>The celebration lasted 180 days:<\/em> Officials probably took turns attending different events planned during this six-month period of <em>celebration<\/em><em>,<\/em> thus maintaining the nation’s military and infrastructure throughout the celebration. • This <em>tremendous display<\/em> of <em>pomp and splendor<\/em> was designed to impress others with the king’s greatness; it also illustrates Xerxes’ pride.<\/p>","content_en":"<p><strong>1:4<\/strong> <em>The celebration lasted 180 days:<\/em> Officials probably took turns attending different events planned during this six-month period of <em>celebration<\/em><em>,<\/em> thus maintaining the nation’s military and infrastructure throughout the celebration. • This <em>tremendous display<\/em> of <em>pomp and splendor<\/em> was designed to impress others with the king’s greatness; it also illustrates Xerxes’ pride.<\/p>","summary_ro":"1:4 The celebration lasted 180 days: Officials probably took turns attending different events planned during this six-month period of celebration, thus maintaining the nation’s military and infrastructure throughout the celebration. • This tremendous display of pomp and splendor was designed to impress others with the king’s greatness; it also illustrates Xerxes’ pride.","summary_en":"1:4 The celebration lasted 180 days: Officials probably took turns attending different events planned during this six-month period of celebration, thus maintaining the nation’s military and infrastructure throughout the celebration. • This tremendous display of pomp and splendor was designed to impress others with the king’s greatness; it also illustrates Xerxes’ pride.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":131159,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Estera 1:4","title_en":"Study Note: Estera 1:4","content_ro":"<p><strong>1:4<\/strong> <em>The celebration lasted 180 days:<\/em> Officials probably took turns attending different events planned during this six-month period of <em>celebration<\/em><em>,<\/em> thus maintaining the nation’s military and infrastructure throughout the celebration. • This <em>tremendous display<\/em> of <em>pomp and splendor<\/em> was designed to impress others with the king’s greatness; it also illustrates Xerxes’ pride.<\/p>","content_en":"<p><strong>1:4<\/strong> <em>The celebration lasted 180 days:<\/em> Officials probably took turns attending different events planned during this six-month period of <em>celebration<\/em><em>,<\/em> thus maintaining the nation’s military and infrastructure throughout the celebration. • This <em>tremendous display<\/em> of <em>pomp and splendor<\/em> was designed to impress others with the king’s greatness; it also illustrates Xerxes’ pride.<\/p>","summary_ro":"1:4 The celebration lasted 180 days: Officials probably took turns attending different events planned during this six-month period of celebration, thus maintaining the nation’s military and infrastructure throughout the celebration. • This tremendous display of pomp and splendor was designed to impress others with the king’s greatness; it also illustrates Xerxes’ pride.","summary_en":"1:4 The celebration lasted 180 days: Officials probably took turns attending different events planned during this six-month period of celebration, thus maintaining the nation’s military and infrastructure throughout the celebration. • This tremendous display of pomp and splendor was designed to impress others with the king’s greatness; it also illustrates Xerxes’ pride.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"5":[{"id":48282,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Estera 1:5","title_en":"Study Note: Estera 1:5","content_ro":"<p><strong>1:5<\/strong> A second, briefer <em>banquet<\/em> allowed members of every level of society (<em>from the greatest to the least<\/em>) to experience the king’s majestic wealth. Because of the large numbers of people who could attend, this continuous open-house reception was held outdoors in the paved <em>courtyard of the palace garden<\/em>.<\/p>","content_en":"<p><strong>1:5<\/strong> A second, briefer <em>banquet<\/em> allowed members of every level of society (<em>from the greatest to the least<\/em>) to experience the king’s majestic wealth. Because of the large numbers of people who could attend, this continuous open-house reception was held outdoors in the paved <em>courtyard of the palace garden<\/em>.<\/p>","summary_ro":"1:5 A second, briefer banquet allowed members of every level of society (from the greatest to the least) to experience the king’s majestic wealth. Because of the large numbers of people who could attend, this continuous open-house reception was held outdoors in the paved courtyard of the palace garden.","summary_en":"1:5 A second, briefer banquet allowed members of every level of society (from the greatest to the least) to experience the king’s majestic wealth. Because of the large numbers of people who could attend, this continuous open-house reception was held outdoors in the paved courtyard of the palace garden.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":75908,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Estera 1:5","title_en":"Study Note: Estera 1:5","content_ro":"<p><strong>1:5<\/strong> A second, briefer <em>banquet<\/em> allowed members of every level of society (<em>from the greatest to the least<\/em>) to experience the king’s majestic wealth. Because of the large numbers of people who could attend, this continuous open-house reception was held outdoors in the paved <em>courtyard of the palace garden<\/em>.<\/p>","content_en":"<p><strong>1:5<\/strong> A second, briefer <em>banquet<\/em> allowed members of every level of society (<em>from the greatest to the least<\/em>) to experience the king’s majestic wealth. Because of the large numbers of people who could attend, this continuous open-house reception was held outdoors in the paved <em>courtyard of the palace garden<\/em>.<\/p>","summary_ro":"1:5 A second, briefer banquet allowed members of every level of society (from the greatest to the least) to experience the king’s majestic wealth. Because of the large numbers of people who could attend, this continuous open-house reception was held outdoors in the paved courtyard of the palace garden.","summary_en":"1:5 A second, briefer banquet allowed members of every level of society (from the greatest to the least) to experience the king’s majestic wealth. Because of the large numbers of people who could attend, this continuous open-house reception was held outdoors in the paved courtyard of the palace garden.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":103534,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Estera 1:5","title_en":"Study Note: Estera 1:5","content_ro":"<p><strong>1:5<\/strong> A second, briefer <em>banquet<\/em> allowed members of every level of society (<em>from the greatest to the least<\/em>) to experience the king’s majestic wealth. Because of the large numbers of people who could attend, this continuous open-house reception was held outdoors in the paved <em>courtyard of the palace garden<\/em>.<\/p>","content_en":"<p><strong>1:5<\/strong> A second, briefer <em>banquet<\/em> allowed members of every level of society (<em>from the greatest to the least<\/em>) to experience the king’s majestic wealth. Because of the large numbers of people who could attend, this continuous open-house reception was held outdoors in the paved <em>courtyard of the palace garden<\/em>.<\/p>","summary_ro":"1:5 A second, briefer banquet allowed members of every level of society (from the greatest to the least) to experience the king’s majestic wealth. Because of the large numbers of people who could attend, this continuous open-house reception was held outdoors in the paved courtyard of the palace garden.","summary_en":"1:5 A second, briefer banquet allowed members of every level of society (from the greatest to the least) to experience the king’s majestic wealth. Because of the large numbers of people who could attend, this continuous open-house reception was held outdoors in the paved courtyard of the palace garden.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":131160,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Estera 1:5","title_en":"Study Note: Estera 1:5","content_ro":"<p><strong>1:5<\/strong> A second, briefer <em>banquet<\/em> allowed members of every level of society (<em>from the greatest to the least<\/em>) to experience the king’s majestic wealth. Because of the large numbers of people who could attend, this continuous open-house reception was held outdoors in the paved <em>courtyard of the palace garden<\/em>.<\/p>","content_en":"<p><strong>1:5<\/strong> A second, briefer <em>banquet<\/em> allowed members of every level of society (<em>from the greatest to the least<\/em>) to experience the king’s majestic wealth. Because of the large numbers of people who could attend, this continuous open-house reception was held outdoors in the paved <em>courtyard of the palace garden<\/em>.<\/p>","summary_ro":"1:5 A second, briefer banquet allowed members of every level of society (from the greatest to the least) to experience the king’s majestic wealth. Because of the large numbers of people who could attend, this continuous open-house reception was held outdoors in the paved courtyard of the palace garden.","summary_en":"1:5 A second, briefer banquet allowed members of every level of society (from the greatest to the least) to experience the king’s majestic wealth. Because of the large numbers of people who could attend, this continuous open-house reception was held outdoors in the paved courtyard of the palace garden.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"6":[{"id":3658,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Banquet","title_en":"Banquet","content_ro":"<h3>BANQUET<\/h3>\n<p>Lavish ceremonial meal, usually held in honor of some notable event or person; also a symbol of the feast to be given by Christ in the kingdom of God. Banqueting and feasting were major parts of the social and religious life of biblical times. In addition to the religious feasts prescribed by Mosaic law, banquets and feasts were celebrated on nearly any occasion of joy or solemnity: at the ratification of covenants (Gn 26:30; 31:54; Ex 24:11); at weddings (Gn 29:22; Jgs 14:10); at harvest (Jgs 9:27; Ru 3:1-3); at the shearing of sheep (1 Sm 25:11; 2 Sm 13:23-29); at the arrival of guests (Gn 19:3); at the weaning of a child (21:8); at coronations (1 Kgs 1:9, 19-25); on various state occasions (Est 1:3-9; 2:18; 5:4-8); and for many other reasons.<\/p>\n<p>Many customs associated with banquets in the ancient Near East are portrayed in the Bible and in extrabiblical literature; wall reliefs and carvings from some excavations also depict banquet scenes. The sequence of banquet preparation in Proverbs 9:2-5, Matthew 22:1-14, and Luke 14:15-24 is also known from the legend of King Keret in Ugaritic literature: (1) preparation of the foods, (2) sending messengers with the invitation and announcement that all is ready, and (3) the presentation of food and wine in order. The prophet Amos portrays a lavish feast and shows the main eating customs (Am 6:4-6). Meals were ordinarily taken while reclining on a couch before a table (Est 1:6; Ez 23:41; Am 6:4; Mt 9:10; Lk 7:49; 14:10, 15).<\/p>\n<p>Banquet imagery is prominent in both Testaments with reference to the kingdom of God. Isaiah foresaw the judgment of the nations and the deliverance of Israel followed by the Lord’s reign over his people (Is 24:23); inauguration of that reign is accompanied by a huge banquet to which all peoples are invited (Is 25:6-8; cf. Lk 13:29). Meals shared following the sacrifice of animals in the OT prefigure that great feast when there will be no more death, tears, or reproach for the people of God (Is 25:7; cf. Rv 21:4). The banquet of the new covenant likewise directs attention to the future, when the redeemed will drink fine wine (Is 25:6) with Christ in the kingdom of God (Lk 22:14-20). By participating in the Lord’s Supper (Communion), all Christians anticipate that great feast.<\/p>\n<p>That future, final banquet in the kingdom of God is also pictured specifically as a wedding feast; all is in readiness, the invitation is issued to many, but few are chosen (Mt 22:1-14). The church looks forward to the marriage feast of the Lamb (Rv 19:7-9).<\/p>","content_en":"<h3>BANQUET<\/h3>\n<p>Lavish ceremonial meal, usually held in honor of some notable event or person; also a symbol of the feast to be given by Christ in the kingdom of God. Banqueting and feasting were major parts of the social and religious life of biblical times. In addition to the religious feasts prescribed by Mosaic law, banquets and feasts were celebrated on nearly any occasion of joy or solemnity: at the ratification of covenants (Gn 26:30; 31:54; Ex 24:11); at weddings (Gn 29:22; Jgs 14:10); at harvest (Jgs 9:27; Ru 3:1-3); at the shearing of sheep (1 Sm 25:11; 2 Sm 13:23-29); at the arrival of guests (Gn 19:3); at the weaning of a child (21:8); at coronations (1 Kgs 1:9, 19-25); on various state occasions (Est 1:3-9; 2:18; 5:4-8); and for many other reasons.<\/p>\n<p>Many customs associated with banquets in the ancient Near East are portrayed in the Bible and in extrabiblical literature; wall reliefs and carvings from some excavations also depict banquet scenes. The sequence of banquet preparation in Proverbs 9:2-5, Matthew 22:1-14, and Luke 14:15-24 is also known from the legend of King Keret in Ugaritic literature: (1) preparation of the foods, (2) sending messengers with the invitation and announcement that all is ready, and (3) the presentation of food and wine in order. The prophet Amos portrays a lavish feast and shows the main eating customs (Am 6:4-6). Meals were ordinarily taken while reclining on a couch before a table (Est 1:6; Ez 23:41; Am 6:4; Mt 9:10; Lk 7:49; 14:10, 15).<\/p>\n<p>Banquet imagery is prominent in both Testaments with reference to the kingdom of God. Isaiah foresaw the judgment of the nations and the deliverance of Israel followed by the Lord’s reign over his people (Is 24:23); inauguration of that reign is accompanied by a huge banquet to which all peoples are invited (Is 25:6-8; cf. Lk 13:29). Meals shared following the sacrifice of animals in the OT prefigure that great feast when there will be no more death, tears, or reproach for the people of God (Is 25:7; cf. Rv 21:4). The banquet of the new covenant likewise directs attention to the future, when the redeemed will drink fine wine (Is 25:6) with Christ in the kingdom of God (Lk 22:14-20). By participating in the Lord’s Supper (Communion), all Christians anticipate that great feast.<\/p>\n<p>That future, final banquet in the kingdom of God is also pictured specifically as a wedding feast; all is in readiness, the invitation is issued to many, but few are chosen (Mt 22:1-14). The church looks forward to the marriage feast of the Lamb (Rv 19:7-9).<\/p>","summary_ro":"BANQUET Lavish ceremonial meal, usually held in honor of some notable event or person; also a symbol of the feast to be given by Christ in the kingdom of God. Banqueting and feasting were major parts of the social and religious life of biblical times. In addition to the religious feasts prescribed by Mosaic law, banquets and feasts were celebrated on nearly any occasion of joy or solemnity: at the ratification of covenants (Gn 26:30; 31:54; Ex 24:11); at weddings (Gn 29:22; Jgs 14:10); at har...","summary_en":"BANQUET Lavish ceremonial meal, usually held in honor of some notable event or person; also a symbol of the feast to be given by Christ in the kingdom of God. Banqueting and feasting were major parts of the social and religious life of biblical times. In addition to the religious feasts prescribed by Mosaic law, banquets and feasts were celebrated on nearly any occasion of joy or solemnity: at the ratification of covenants (Gn 26:30; 31:54; Ex 24:11); at weddings (Gn 29:22; Jgs 14:10); at har...","source":"Articles\/B.xml","external_url":null,"has_map":false,"has_picture":false},{"id":6926,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"and Cloth Manufacturing*, Cloth","title_en":"and Cloth Manufacturing*, Cloth","content_ro":"<h3>CLOTH AND CLOTH MANUFACTURING*<\/h3>\n<p>Since antiquity, cloth has been made from such natural fibers as flax, wool, cotton, silk, and hair. Linen (spun from flax), wool, and sackcloth (woven from goat’s or camel’s hair) are the fabrics most frequently mentioned in Scripture. The Bible also refers to silk and cotton.<\/p>\n<p class=\"h2\" id=\"FibersforWeaving\">Fibers for Weaving<\/p>\n<h5>Linen<\/h5>\n<p>Flax was cultivated extensively in the Near East. In Palestine it flourished around the Sea of Galilee. The stalks were gathered into bundles and steeped in water, causing the fibers to separate from the nonfibrous stem. The bundles were then opened and spread out to dry in the sun. Rahab hid Hebrew spies on the roof of her house amid stalks of flax laid out to dry (Jos 2:6). After drying, the stalks were split and combed to separate the fibers for spinning and weaving into linen. Biblical references to flax include Exodus 9:31, Judges 15:14, and Proverbs 31:13.<\/p>\n<p>The type of fabric from which the priestly coats, girdles, and caps (Ex 28:40) were made is not stated, though the mention of linen breeches may imply that most, if not all, of the priestly garments were made of linen. The finest linen, worn by kings and nobles, served as a mark of honor or as a special gift. Joseph was given a garment of fine linen when he was made ruler of Egypt (Gn 41:42). When the Hebrews left Egypt at the time of the exodus, they took with them a high-quality linen and donated it to the tabernacle (Ex 25:4; 35:6). A craftsman who was trained to work in fine linen came from Tyre to work for Solomon on temple hangings (2 Chr 2:14).<\/p>\n<h5>Wool<\/h5>\n<p>Wool was another extremely important fiber in the Near Eastern economy. Wool could come in any shade from creamy yellow to tan or black. Sometimes to obtain pure white wool a sheep was kept wrapped to prevent its fleece from being soiled. Preparation of wool was a home craft in antiquity (Prv 31:13; cf. Ex 35:25). Wool had to be washed thoroughly, dried, and then beaten to detach the fibers and remove the dirt before being carded and spun. Women spun their own yarn and wove garments for their families. Wool was the fabric of seminomadic, sheep-raising people; by contrast, the growing of flax required a more settled lifestyle.<\/p>\n<h5>Goat’s Hair<\/h5>\n<p>A thick cloth that was extremely warm as well as waterproof was woven from goat’s hair (Ex 35:23, 26). Clothing worn by the poor was often manufactured from goat’s or camel’s hair. That coarse-haired fabric (sackcloth) on occasions was worn next to the skin as a form of penitence (Neh 9:1; Dn 9:3; Mt 11:21), as a mourning vestment (Gn 37:34; 2 Sm 3:31), or even as a prophetic protest against luxurious living (Rv 11:3).<\/p>\n<h5>Cotton, Silk, and Gold Thread<\/h5>\n<p>The people of Judea would certainly have been aware of cotton during their Persian exile (beginning in 538 <span>BC<\/span>). Cotton is mentioned once in a description of elaborate hangings in the Persian king’s palace (Est 1:6). It is doubtful, however, that cotton was cultivated in ancient Palestine or even found there until after the exile.<\/p>\n<p>Earlier in Israel’s history, part of the tabernacle fabric was woven with gold thread, made from thin sheets of beaten gold cut into fine wire strips (Ex 39:3). A wider type of gold wire with a flat surface was used to adorn expensive Palestinian and Syrian garments. An ancient hank of fine gold thread was uncovered during excavations at Dura on the Euphrates River.<\/p>\n<p class=\"h2\" id=\"Spinning\">Spinning<\/p>\n<p>In Bible times a spindle was a slender rounded stick, tapered and notched at one end and weighted at the other end with a “whorl” of clay, stone, glass, or metal to serve as a kind of flywheel. The thread spun at the tapered end was wound on the spindle. Another thin stick, called a distaff, held the fibers to be fed onto the twirling spindle.<\/p>\n<p class=\"h2\" id=\"LoomsandWeaving\">Looms and Weaving<\/p>\n<p>Weaving is the interlacing of “warp” threads stretched on a loom with threads of “weft” or “woof” passed from side to side over and under the warp. A primitive warp could be stretched around pegs or rods tied to a tree or roof beam and sometimes connected to the weaver’s waist.<\/p>\n<p>As weaving technique developed, three types of loom emerged: the horizontal ground loom, the vertical two-beamed loom, and the warp-weighted loom. In a horizontal ground loom the warp was stretched between two wooden beams fastened to the ground by four pegs. Traveling nomads could pull out the pegs and roll up the unfinished weaving on the beams. Delilah wove Samson’s hair on a horizontal ground loom (Jgs 16:13-14).<\/p>\n<p>The vertical two-beamed loom had its warp stretched on a rectangular wooden frame. In addition to the two uprights and two warp beams, another beam was often used to maintain the tension of the warp, especially on longer lengths.<\/p>\n<p>The warp-weighted loom, also on a vertical frame, was worked from the top down. The lower edge was weighted with loom weights, often shaped lumps of clay.<\/p>\n<p>The degree of sophistication in weaving techniques in biblical times is seen in the specifications regarding fabrics for the tabernacle and its court. Hangings for the court were to be 50 yards (45.7 meters) long and probably a standard 2 yards (1.8 meters) wide (Ex 27:9-18). The tabernacle veil (26:31) and screen for the entrance (v 36) were to be of “blue and purple and scarlet stuff,” probably highlighted or embroidered with linen.<\/p>\n<p>Garments such as the tunic that Jesus wore were woven in one piece with the selvage (edge of the weaving) coming at the neck and hem, the areas of greatest wear. A tunic woven on a narrow loom would be constructed of three pieces.<\/p>\n<p class=\"h2\" id=\"ClothDyesandDyeing\">Cloth Dyes and Dyeing<\/p>\n<p>Like the fibers, the dyes used in antiquity were also of animal or plant origin. A red dye was obtained from the body of an insect. Purple came mainly from two kinds of mollusks found in many parts of the eastern Mediterranean seaboard. The purest shade of purple could be obtained from mollusks found on the shore at Tyre, so a large industry developed there (Ez 27:1-3,16). Purple, the most expensive dye, remained the distinguishing color of kings and nobles. The first Christian convert in Europe, Lydia, was a businesswoman who sold the costly purple cloth (Acts 16:14). Yellow was obtained from the petals and flower heads of the safflower. Saffron (orange-yellow) came from the stigmas of the crocus that grew extensively in Syria and Egypt. Green was usually concocted from a mixture of other dyes. In Hellenistic times woad, a plant of the mustard family, was cultivated in Mesopotamia for its blue dye. Indigo was grown in Egypt and Syria. Dyeing in antiquity was often carried out in large vats, pictures of which have been found in paintings and on pottery. The ruins of structures including vats have been excavated at some Palestinian sites.<\/p>\n<p><em>See also<\/em> Dye, Dyeing, Dyer.<\/p>","content_en":"<h3>CLOTH AND CLOTH MANUFACTURING*<\/h3>\n<p>Since antiquity, cloth has been made from such natural fibers as flax, wool, cotton, silk, and hair. Linen (spun from flax), wool, and sackcloth (woven from goat’s or camel’s hair) are the fabrics most frequently mentioned in Scripture. The Bible also refers to silk and cotton.<\/p>\n<p class=\"h2\" id=\"FibersforWeaving\">Fibers for Weaving<\/p>\n<h5>Linen<\/h5>\n<p>Flax was cultivated extensively in the Near East. In Palestine it flourished around the Sea of Galilee. The stalks were gathered into bundles and steeped in water, causing the fibers to separate from the nonfibrous stem. The bundles were then opened and spread out to dry in the sun. Rahab hid Hebrew spies on the roof of her house amid stalks of flax laid out to dry (Jos 2:6). After drying, the stalks were split and combed to separate the fibers for spinning and weaving into linen. Biblical references to flax include Exodus 9:31, Judges 15:14, and Proverbs 31:13.<\/p>\n<p>The type of fabric from which the priestly coats, girdles, and caps (Ex 28:40) were made is not stated, though the mention of linen breeches may imply that most, if not all, of the priestly garments were made of linen. The finest linen, worn by kings and nobles, served as a mark of honor or as a special gift. Joseph was given a garment of fine linen when he was made ruler of Egypt (Gn 41:42). When the Hebrews left Egypt at the time of the exodus, they took with them a high-quality linen and donated it to the tabernacle (Ex 25:4; 35:6). A craftsman who was trained to work in fine linen came from Tyre to work for Solomon on temple hangings (2 Chr 2:14).<\/p>\n<h5>Wool<\/h5>\n<p>Wool was another extremely important fiber in the Near Eastern economy. Wool could come in any shade from creamy yellow to tan or black. Sometimes to obtain pure white wool a sheep was kept wrapped to prevent its fleece from being soiled. Preparation of wool was a home craft in antiquity (Prv 31:13; cf. Ex 35:25). Wool had to be washed thoroughly, dried, and then beaten to detach the fibers and remove the dirt before being carded and spun. Women spun their own yarn and wove garments for their families. Wool was the fabric of seminomadic, sheep-raising people; by contrast, the growing of flax required a more settled lifestyle.<\/p>\n<h5>Goat’s Hair<\/h5>\n<p>A thick cloth that was extremely warm as well as waterproof was woven from goat’s hair (Ex 35:23, 26). Clothing worn by the poor was often manufactured from goat’s or camel’s hair. That coarse-haired fabric (sackcloth) on occasions was worn next to the skin as a form of penitence (Neh 9:1; Dn 9:3; Mt 11:21), as a mourning vestment (Gn 37:34; 2 Sm 3:31), or even as a prophetic protest against luxurious living (Rv 11:3).<\/p>\n<h5>Cotton, Silk, and Gold Thread<\/h5>\n<p>The people of Judea would certainly have been aware of cotton during their Persian exile (beginning in 538 <span>BC<\/span>). Cotton is mentioned once in a description of elaborate hangings in the Persian king’s palace (Est 1:6). It is doubtful, however, that cotton was cultivated in ancient Palestine or even found there until after the exile.<\/p>\n<p>Earlier in Israel’s history, part of the tabernacle fabric was woven with gold thread, made from thin sheets of beaten gold cut into fine wire strips (Ex 39:3). A wider type of gold wire with a flat surface was used to adorn expensive Palestinian and Syrian garments. An ancient hank of fine gold thread was uncovered during excavations at Dura on the Euphrates River.<\/p>\n<p class=\"h2\" id=\"Spinning\">Spinning<\/p>\n<p>In Bible times a spindle was a slender rounded stick, tapered and notched at one end and weighted at the other end with a “whorl” of clay, stone, glass, or metal to serve as a kind of flywheel. The thread spun at the tapered end was wound on the spindle. Another thin stick, called a distaff, held the fibers to be fed onto the twirling spindle.<\/p>\n<p class=\"h2\" id=\"LoomsandWeaving\">Looms and Weaving<\/p>\n<p>Weaving is the interlacing of “warp” threads stretched on a loom with threads of “weft” or “woof” passed from side to side over and under the warp. A primitive warp could be stretched around pegs or rods tied to a tree or roof beam and sometimes connected to the weaver’s waist.<\/p>\n<p>As weaving technique developed, three types of loom emerged: the horizontal ground loom, the vertical two-beamed loom, and the warp-weighted loom. In a horizontal ground loom the warp was stretched between two wooden beams fastened to the ground by four pegs. Traveling nomads could pull out the pegs and roll up the unfinished weaving on the beams. Delilah wove Samson’s hair on a horizontal ground loom (Jgs 16:13-14).<\/p>\n<p>The vertical two-beamed loom had its warp stretched on a rectangular wooden frame. In addition to the two uprights and two warp beams, another beam was often used to maintain the tension of the warp, especially on longer lengths.<\/p>\n<p>The warp-weighted loom, also on a vertical frame, was worked from the top down. The lower edge was weighted with loom weights, often shaped lumps of clay.<\/p>\n<p>The degree of sophistication in weaving techniques in biblical times is seen in the specifications regarding fabrics for the tabernacle and its court. Hangings for the court were to be 50 yards (45.7 meters) long and probably a standard 2 yards (1.8 meters) wide (Ex 27:9-18). The tabernacle veil (26:31) and screen for the entrance (v 36) were to be of “blue and purple and scarlet stuff,” probably highlighted or embroidered with linen.<\/p>\n<p>Garments such as the tunic that Jesus wore were woven in one piece with the selvage (edge of the weaving) coming at the neck and hem, the areas of greatest wear. A tunic woven on a narrow loom would be constructed of three pieces.<\/p>\n<p class=\"h2\" id=\"ClothDyesandDyeing\">Cloth Dyes and Dyeing<\/p>\n<p>Like the fibers, the dyes used in antiquity were also of animal or plant origin. A red dye was obtained from the body of an insect. Purple came mainly from two kinds of mollusks found in many parts of the eastern Mediterranean seaboard. The purest shade of purple could be obtained from mollusks found on the shore at Tyre, so a large industry developed there (Ez 27:1-3,16). Purple, the most expensive dye, remained the distinguishing color of kings and nobles. The first Christian convert in Europe, Lydia, was a businesswoman who sold the costly purple cloth (Acts 16:14). Yellow was obtained from the petals and flower heads of the safflower. Saffron (orange-yellow) came from the stigmas of the crocus that grew extensively in Syria and Egypt. Green was usually concocted from a mixture of other dyes. In Hellenistic times woad, a plant of the mustard family, was cultivated in Mesopotamia for its blue dye. Indigo was grown in Egypt and Syria. Dyeing in antiquity was often carried out in large vats, pictures of which have been found in paintings and on pottery. The ruins of structures including vats have been excavated at some Palestinian sites.<\/p>\n<p><em>See also<\/em> Dye, Dyeing, Dyer.<\/p>","summary_ro":"CLOTH AND CLOTH MANUFACTURING* Since antiquity, cloth has been made from such natural fibers as flax, wool, cotton, silk, and hair. Linen (spun from flax), wool, and sackcloth (woven from goat’s or camel’s hair) are the fabrics most frequently mentioned in Scripture. The Bible also refers to silk and cotton. Fibers for Weaving Linen Flax was cultivated extensively in the Near East. In Palestine it flourished around the Sea of Galilee. The stalks were gathered into bundles and steeped in water...","summary_en":"CLOTH AND CLOTH MANUFACTURING* Since antiquity, cloth has been made from such natural fibers as flax, wool, cotton, silk, and hair. Linen (spun from flax), wool, and sackcloth (woven from goat’s or camel’s hair) are the fabrics most frequently mentioned in Scripture. The Bible also refers to silk and cotton. Fibers for Weaving Linen Flax was cultivated extensively in the Near East. In Palestine it flourished around the Sea of Galilee. The stalks were gathered into bundles and steeped in water...","source":"Articles\/C.xml","external_url":null,"has_map":false,"has_picture":false},{"id":7054,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Color","title_en":"Color","content_ro":"<h3>COLOR<\/h3>\n<p>The OT and NT have no exact word for “color,” although the word appears several times in our English Bibles. The words translated “color” have quite different meanings in the original languages.<\/p>\n<p>The word most frequently translated “colour” in the <span>kjv<\/span> literally means “eye” and suggests “appearance” (Lv 13:55; Nm 11:7; Prv 23:31; Ez 1:4, 7, 16, 22, 27; 8:2; 10:9; Dn 10:6). Only Leviticus 13:55 retains the translation “color” in the <span>rsv<\/span>. Other words translated as “color” in the <span>rsv<\/span> refer to facial appearance (Dn 5:6-10; 7:28), fabrics of variegated colors (Prv 7:16; Ez 17:3; 27:24), stones (1 Chr 29:2), and breastplates (Rv 9:17). Joseph’s “coat of many colours” (Gn 37:3, <span>kjv<\/span>) and Tamar’s “garment of divers colours” (2 Sm 13:18-19, <span>kjv<\/span>) were either long-sleeved robes or richly ornamented tunics that served as a mark of preferred status.<\/p>\n<p>In the NT, a word that means “pretense” is used archaically in Acts 27:30 and was interpreted as “colour” by the <span>kjv<\/span> translators. They also added the word “colour” to Revelation 17:4, evidently to clarify the meaning.<\/p>\n<p>Though many colors are mentioned in the Bible, colors are not particularly singled out for emphasis. Natural colors are seldom mentioned in descriptions. Colors that appear frequently and that are most carefully differentiated are manufactured colors, especially dyes.<\/p>\n<p class=\"h2\" id=\"ColorsMentionedintheBible\">Colors Mentioned in the Bible<\/p>\n<p>Because the Hebrews perceived color differently than we do in Western culture, it is sometimes difficult to translate precisely the various Hebrew words denoting colors. Thus there is often a wide variation in translations of such words in English Bibles. To provide a base for comparison, this article will follow the <span>rsv<\/span> except as noted.<\/p>\n<p>Colors mentioned most often in the OT and NT are the following:<\/p>\n<p>“Black” is the translation of five words in the OT and one in the NT, expressing varying degrees of darkness. The words describe the color of lambs (Gn 30:32-33, 35, 40), hair (Lv 13:31, 37; Sg 5:11; Mt 5:36), skin (Jb 30:30), horses (Zec 6:2, 6; Rv 6:5), the sky (1 Kgs 18:45; Is 50:3; Jer 4:28), the day (Jb 3:5; Mi 3:6), the darkened sun (Rv 6:12), and an invading army (Jl 2:2). Job’s “blackness” (Jb 30:28) has been understood as disease or sadness.<\/p>\n<p>“Blue” probably refers to a blue-purple dye obtained from Mediterranean mollusks. A popular color, it was considered less desirable in antiquity than “royal” purple. Both dyes were produced in Tyre, which at one time had a monopoly on the manufacture of blue and purple dye (2 Chr 2:7, 14; Ez 27:24). Ships of Tyre had awnings of blue and purple (Ez 27:7). Blue was used in the tabernacle fabrics (Ex 26:1; Nm 4:6-9), the priests’ garments (Ex 28:5-6), in Solomon’s temple (2 Chr 2:7, 14), and in the Persian court (Est 1:6; 8:15). Blue is not mentioned in the NT.<\/p>\n<p>“Crimson” is the English translation of three different Hebrew words. This red color of varying shades was derived from certain insects. The word describes certain fabrics in Solomon’s temple (2 Chr 2:7, 14; 3:14) and was used figuratively to describe sin (Is 1:18). The word translated “crimsoned” to describe garments from Bozrah (63:1) probably means “vivid colors” rather than a specific hue.<\/p>\n<p>“Gray,” a color found only in the OT, is used exclusively to describe old age—as in gray hair or gray-headed (Gn 42:38; 44:29-31; Dt 32:25; 1 Sm 12:2; 1 Kgs 2:6, 9; Jb 15:10; Ps 71:18; Prv 20:29; Is 46:4; Hos 7:9). A different word used to describe dappled gray horses (Zec 6:3) probably means “spotted” or “speckled.”<\/p>\n<p>“Green” translates seven words in the OT and two in the NT. Most of the words refer to vegetation and are descriptive of the fresh or moist condition of plants rather than their color. The following are described as “green”: plants (Gn 1:30), trees (1 Kgs 14:23), branches (Jb 15:32), pastures (Ps 23:2; Jl 2:22), herbs (Ps 37:2), olive trees (Ps 52:8; Jer 11:16), thorns (Ps 58:9), leaves (Jer 17:8), grass (Mk 6:39; Rv 8:7), and wood (Lk 23:31). In addition to various plants, a dove’s wing (Ps 68:13), a couch (Sg 1:16), and a righteous person (Ps 92:14) are also described as “green.” Idolatrous worship practices took place under “every green tree” (Dt 12:2; 2 Kgs 16:4; Is 57:5; Jer 2:20; Ez 6:13), although the word actually describes the luxurious growth of the leaves rather than their color.<\/p>\n<p>Another word, “greenish,” is derived from one of the OT words for “green” and refers to disease (Lv 13:49) and fungus that forms on the walls of houses (14:37).<\/p>\n<p>“Purple” was the most highly valued dye in the ancient world. Encompassing shades varying from actual purple to red, it was obtained from mollusks of the Gastropoda class. The first people to use the dye were perhaps the ancient Phoenicians, whose name may come from a Greek word meaning “bloodred.” At any rate, the Phoenicians monopolized the purple industry for many years. Some fabrics were described as being purple: those used in the tabernacle (Ex 25:4; 26:1), in the garments of the priests (28:5-8, 15, 33), in Solomon’s temple (2 Chr 2:7), in the upholstery of Solomon’s chariot (Sg 3:10), and in decorations of the Persian court (Est 1:6). Purple was customarily worn by wealthy people and royalty (Jgs 8:26; Prv 31:22; Dn 5:7). Mordecai was rewarded with a garment of purple (Est 8:15). Daniel was given a similar garment (Dn 5:29). It was worn by Assyrian soldiers (Ez 23:6). Jeremiah described idols that were robed in blue and purple garments (Jer 10:9). Ships of Tyre had awnings of blue and purple (Ez 27:7), and purple dye was an item of trade between Tyre and the people of Aram (v 16). It is used once to describe the color of hair (Sg 7:5).<\/p>\n<p>References to purple in the NT are fewer than in the OT but affirm the continued economic importance of the dye. Purple clothing denoted wealth (Lk 16:19). Jesus was robed in purple by Roman soldiers (Mk 15:17, 20; Jn 19:2, 5; cf. Mt 27:28, “scarlet”). The purple and scarlet garment of the harlot Babylon symbolized royal rank (Rv 17:4). Lydia of Thyatira was a seller of purple fabrics (Acts 16:14).<\/p>\n<p>“Red” frequently refers to the natural color of certain objects mentioned in the Bible: skin (Gn 25:25), pottage (v 30), the eye (49:12, though the word used here may mean “sparkling” or “dark”), a sacrificial heifer (Nm 19:2), water (2 Kgs 3:22), the face of a weeping person (Jb 16:16), wine (Prv 23:31), the eyes of one drinking wine (v 29), clothing (Is 63:2), a shield (Na 2:3), and horses (Zec 1:8; 6:2). It is used figuratively to describe sin (Is 1:18). A leprous disease (Lv 13:49), a spot on the skin (vv 19, 24, 42-43), and fungus on the wall of a house (14:37) were discolored with a reddish hue. The Red Sea is mentioned frequently in the OT (Ex 10:19; 15:4), but the Hebrew words thus translated actually mean “Sea of Reeds.” However, in the NT the Greek word is actually the word “red” (Acts 7:36; Heb 11:29). In the NT, red is used to describe the color of the sky (Mt 16:2-3), a horse (Rv 6:4), and a dragon (12:3).<\/p>\n<p>“Scarlet,” a brilliant red hue derived from certain insects, was used for fabrics and yarns and was highly valued in the ancient world (Rv 18:12). It is difficult to distinguish between “scarlet” and “crimson” in the Bible. A scarlet thread was bound to the hand of Zerah at birth (Gn 38:28, 30). The word describes certain fabrics in the tabernacle (Ex 25:4; 26:1, 31, 36; 27:16), the priests’ garments (28:5-8, 15, 33), rope (Jos 2:18, 21), clothing (2 Sm 1:24; Prv 31:21; Jer 4:30), lips (Sg 4:3), and soldiers’ uniforms (Na 2:3). Some kind of scarlet material was used during the ratification of the covenant at Sinai (Heb 9:19), for the cleansing of a leper (Lv 14:4-6) and of a house (vv 49-52), for covering the articles on the table of the bread of the Presence (Nm 4:8), and for the ritual of the red heifer (19:6). Matthew described Jesus’ robe at his trial as scarlet (Mt 27:28). The woman of Revelation 17:3-4 was dressed in purple and scarlet and seated upon a scarlet beast. The luxury associated with Rome is suggested by the description of clothing of purple and scarlet (Rv 18:16). Scarlet, like crimson and red, is also used figuratively of sins (Is 1:18).<\/p>\n<p> “White” translates a number of words found in the Bible. It is generally the color of natural objects such as goats (Gn 30:35), hair (Lv 13:10; Mt 5:36; Rv 1:14), diseased skin (Ex 4:6; Lv 13:4, 17), manna (Ex 16:31), snow (2 Kgs 5:27), milk and teeth (Gn 49:12), horses (Zec 1:8; 6:3; Rv 6:2; 19:11), a donkey (Jgs 5:10, <span>kjv<\/span>; <span>rsv<\/span> “tawny”), wool (Ez 27:18), special stones (Rv 2:17), light (Mt 17:2), clouds (Rv 14:14), and fields ready for harvest (Jn 4:35). It is used to describe the color of curtains (Est 1:6), clothing (Est 8:15; Eccl 9:8; Dn 7:9; Mk 16:5; Rv 3:5, 18; 4:4), the garments of angels (Jn 20:12; Acts 1:10), and a throne (Rv 20:11). It is used figuratively to describe cleansing from sin (Ps 51:7; Is 1:18; Dn 12:10) and the appearance of princes (Lam 4:7).<\/p>\n<p><em>See also<\/em> Cloth and Cloth Manufacturing; Dye, Dyeing, Dyer.<\/p>","content_en":"<h3>COLOR<\/h3>\n<p>The OT and NT have no exact word for “color,” although the word appears several times in our English Bibles. The words translated “color” have quite different meanings in the original languages.<\/p>\n<p>The word most frequently translated “colour” in the <span>kjv<\/span> literally means “eye” and suggests “appearance” (Lv 13:55; Nm 11:7; Prv 23:31; Ez 1:4, 7, 16, 22, 27; 8:2; 10:9; Dn 10:6). Only Leviticus 13:55 retains the translation “color” in the <span>rsv<\/span>. Other words translated as “color” in the <span>rsv<\/span> refer to facial appearance (Dn 5:6-10; 7:28), fabrics of variegated colors (Prv 7:16; Ez 17:3; 27:24), stones (1 Chr 29:2), and breastplates (Rv 9:17). Joseph’s “coat of many colours” (Gn 37:3, <span>kjv<\/span>) and Tamar’s “garment of divers colours” (2 Sm 13:18-19, <span>kjv<\/span>) were either long-sleeved robes or richly ornamented tunics that served as a mark of preferred status.<\/p>\n<p>In the NT, a word that means “pretense” is used archaically in Acts 27:30 and was interpreted as “colour” by the <span>kjv<\/span> translators. They also added the word “colour” to Revelation 17:4, evidently to clarify the meaning.<\/p>\n<p>Though many colors are mentioned in the Bible, colors are not particularly singled out for emphasis. Natural colors are seldom mentioned in descriptions. Colors that appear frequently and that are most carefully differentiated are manufactured colors, especially dyes.<\/p>\n<p class=\"h2\" id=\"ColorsMentionedintheBible\">Colors Mentioned in the Bible<\/p>\n<p>Because the Hebrews perceived color differently than we do in Western culture, it is sometimes difficult to translate precisely the various Hebrew words denoting colors. Thus there is often a wide variation in translations of such words in English Bibles. To provide a base for comparison, this article will follow the <span>rsv<\/span> except as noted.<\/p>\n<p>Colors mentioned most often in the OT and NT are the following:<\/p>\n<p>“Black” is the translation of five words in the OT and one in the NT, expressing varying degrees of darkness. The words describe the color of lambs (Gn 30:32-33, 35, 40), hair (Lv 13:31, 37; Sg 5:11; Mt 5:36), skin (Jb 30:30), horses (Zec 6:2, 6; Rv 6:5), the sky (1 Kgs 18:45; Is 50:3; Jer 4:28), the day (Jb 3:5; Mi 3:6), the darkened sun (Rv 6:12), and an invading army (Jl 2:2). Job’s “blackness” (Jb 30:28) has been understood as disease or sadness.<\/p>\n<p>“Blue” probably refers to a blue-purple dye obtained from Mediterranean mollusks. A popular color, it was considered less desirable in antiquity than “royal” purple. Both dyes were produced in Tyre, which at one time had a monopoly on the manufacture of blue and purple dye (2 Chr 2:7, 14; Ez 27:24). Ships of Tyre had awnings of blue and purple (Ez 27:7). Blue was used in the tabernacle fabrics (Ex 26:1; Nm 4:6-9), the priests’ garments (Ex 28:5-6), in Solomon’s temple (2 Chr 2:7, 14), and in the Persian court (Est 1:6; 8:15). Blue is not mentioned in the NT.<\/p>\n<p>“Crimson” is the English translation of three different Hebrew words. This red color of varying shades was derived from certain insects. The word describes certain fabrics in Solomon’s temple (2 Chr 2:7, 14; 3:14) and was used figuratively to describe sin (Is 1:18). The word translated “crimsoned” to describe garments from Bozrah (63:1) probably means “vivid colors” rather than a specific hue.<\/p>\n<p>“Gray,” a color found only in the OT, is used exclusively to describe old age—as in gray hair or gray-headed (Gn 42:38; 44:29-31; Dt 32:25; 1 Sm 12:2; 1 Kgs 2:6, 9; Jb 15:10; Ps 71:18; Prv 20:29; Is 46:4; Hos 7:9). A different word used to describe dappled gray horses (Zec 6:3) probably means “spotted” or “speckled.”<\/p>\n<p>“Green” translates seven words in the OT and two in the NT. Most of the words refer to vegetation and are descriptive of the fresh or moist condition of plants rather than their color. The following are described as “green”: plants (Gn 1:30), trees (1 Kgs 14:23), branches (Jb 15:32), pastures (Ps 23:2; Jl 2:22), herbs (Ps 37:2), olive trees (Ps 52:8; Jer 11:16), thorns (Ps 58:9), leaves (Jer 17:8), grass (Mk 6:39; Rv 8:7), and wood (Lk 23:31). In addition to various plants, a dove’s wing (Ps 68:13), a couch (Sg 1:16), and a righteous person (Ps 92:14) are also described as “green.” Idolatrous worship practices took place under “every green tree” (Dt 12:2; 2 Kgs 16:4; Is 57:5; Jer 2:20; Ez 6:13), although the word actually describes the luxurious growth of the leaves rather than their color.<\/p>\n<p>Another word, “greenish,” is derived from one of the OT words for “green” and refers to disease (Lv 13:49) and fungus that forms on the walls of houses (14:37).<\/p>\n<p>“Purple” was the most highly valued dye in the ancient world. Encompassing shades varying from actual purple to red, it was obtained from mollusks of the Gastropoda class. The first people to use the dye were perhaps the ancient Phoenicians, whose name may come from a Greek word meaning “bloodred.” At any rate, the Phoenicians monopolized the purple industry for many years. Some fabrics were described as being purple: those used in the tabernacle (Ex 25:4; 26:1), in the garments of the priests (28:5-8, 15, 33), in Solomon’s temple (2 Chr 2:7), in the upholstery of Solomon’s chariot (Sg 3:10), and in decorations of the Persian court (Est 1:6). Purple was customarily worn by wealthy people and royalty (Jgs 8:26; Prv 31:22; Dn 5:7). Mordecai was rewarded with a garment of purple (Est 8:15). Daniel was given a similar garment (Dn 5:29). It was worn by Assyrian soldiers (Ez 23:6). Jeremiah described idols that were robed in blue and purple garments (Jer 10:9). Ships of Tyre had awnings of blue and purple (Ez 27:7), and purple dye was an item of trade between Tyre and the people of Aram (v 16). It is used once to describe the color of hair (Sg 7:5).<\/p>\n<p>References to purple in the NT are fewer than in the OT but affirm the continued economic importance of the dye. Purple clothing denoted wealth (Lk 16:19). Jesus was robed in purple by Roman soldiers (Mk 15:17, 20; Jn 19:2, 5; cf. Mt 27:28, “scarlet”). The purple and scarlet garment of the harlot Babylon symbolized royal rank (Rv 17:4). Lydia of Thyatira was a seller of purple fabrics (Acts 16:14).<\/p>\n<p>“Red” frequently refers to the natural color of certain objects mentioned in the Bible: skin (Gn 25:25), pottage (v 30), the eye (49:12, though the word used here may mean “sparkling” or “dark”), a sacrificial heifer (Nm 19:2), water (2 Kgs 3:22), the face of a weeping person (Jb 16:16), wine (Prv 23:31), the eyes of one drinking wine (v 29), clothing (Is 63:2), a shield (Na 2:3), and horses (Zec 1:8; 6:2). It is used figuratively to describe sin (Is 1:18). A leprous disease (Lv 13:49), a spot on the skin (vv 19, 24, 42-43), and fungus on the wall of a house (14:37) were discolored with a reddish hue. The Red Sea is mentioned frequently in the OT (Ex 10:19; 15:4), but the Hebrew words thus translated actually mean “Sea of Reeds.” However, in the NT the Greek word is actually the word “red” (Acts 7:36; Heb 11:29). In the NT, red is used to describe the color of the sky (Mt 16:2-3), a horse (Rv 6:4), and a dragon (12:3).<\/p>\n<p>“Scarlet,” a brilliant red hue derived from certain insects, was used for fabrics and yarns and was highly valued in the ancient world (Rv 18:12). It is difficult to distinguish between “scarlet” and “crimson” in the Bible. A scarlet thread was bound to the hand of Zerah at birth (Gn 38:28, 30). The word describes certain fabrics in the tabernacle (Ex 25:4; 26:1, 31, 36; 27:16), the priests’ garments (28:5-8, 15, 33), rope (Jos 2:18, 21), clothing (2 Sm 1:24; Prv 31:21; Jer 4:30), lips (Sg 4:3), and soldiers’ uniforms (Na 2:3). Some kind of scarlet material was used during the ratification of the covenant at Sinai (Heb 9:19), for the cleansing of a leper (Lv 14:4-6) and of a house (vv 49-52), for covering the articles on the table of the bread of the Presence (Nm 4:8), and for the ritual of the red heifer (19:6). Matthew described Jesus’ robe at his trial as scarlet (Mt 27:28). The woman of Revelation 17:3-4 was dressed in purple and scarlet and seated upon a scarlet beast. The luxury associated with Rome is suggested by the description of clothing of purple and scarlet (Rv 18:16). Scarlet, like crimson and red, is also used figuratively of sins (Is 1:18).<\/p>\n<p> “White” translates a number of words found in the Bible. It is generally the color of natural objects such as goats (Gn 30:35), hair (Lv 13:10; Mt 5:36; Rv 1:14), diseased skin (Ex 4:6; Lv 13:4, 17), manna (Ex 16:31), snow (2 Kgs 5:27), milk and teeth (Gn 49:12), horses (Zec 1:8; 6:3; Rv 6:2; 19:11), a donkey (Jgs 5:10, <span>kjv<\/span>; <span>rsv<\/span> “tawny”), wool (Ez 27:18), special stones (Rv 2:17), light (Mt 17:2), clouds (Rv 14:14), and fields ready for harvest (Jn 4:35). It is used to describe the color of curtains (Est 1:6), clothing (Est 8:15; Eccl 9:8; Dn 7:9; Mk 16:5; Rv 3:5, 18; 4:4), the garments of angels (Jn 20:12; Acts 1:10), and a throne (Rv 20:11). It is used figuratively to describe cleansing from sin (Ps 51:7; Is 1:18; Dn 12:10) and the appearance of princes (Lam 4:7).<\/p>\n<p><em>See also<\/em> Cloth and Cloth Manufacturing; Dye, Dyeing, Dyer.<\/p>","summary_ro":"COLOR The OT and NT have no exact word for “color,” although the word appears several times in our English Bibles. The words translated “color” have quite different meanings in the original languages. The word most frequently translated “colour” in the kjv literally means “eye” and suggests “appearance” (Lv 13:55; Nm 11:7; Prv 23:31; Ez 1:4, 7, 16, 22, 27; 8:2; 10:9; Dn 10:6). Only Leviticus 13:55 retains the translation “color” in the rsv. Other words translated as “color” in the rsv refer t...","summary_en":"COLOR The OT and NT have no exact word for “color,” although the word appears several times in our English Bibles. The words translated “color” have quite different meanings in the original languages. The word most frequently translated “colour” in the kjv literally means “eye” and suggests “appearance” (Lv 13:55; Nm 11:7; Prv 23:31; Ez 1:4, 7, 16, 22, 27; 8:2; 10:9; Dn 10:6). Only Leviticus 13:55 retains the translation “color” in the rsv. Other words translated as “color” in the rsv refer t...","source":"Articles\/C.xml","external_url":null,"has_map":false,"has_picture":false},{"id":10781,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Embroidery Embroiderer","title_en":"Embroidery Embroiderer","content_ro":"<h3>EMBROIDERER, EMBROIDERY<\/h3>\n<p>The art of making decorative designs on clothing. This was an art practiced both in the home and as a profession; it was done on a loom or with a needle. Delicate fabrics in the tabernacle and temple (Ex 26:1, 31) and the garments of priests (28:6, 8; 39:2) were beautifully embroidered. The art was practiced in Canaan (Jgs 5:30), Egypt (Ez 27:7), Syria (v 16), Babylonia (Jos 7:21), Assyria, and Persia (Est 1:6).<\/p>\n<p><em>See also<\/em> Cloth and Cloth Manufacturing.<\/p>","content_en":"<h3>EMBROIDERER, EMBROIDERY<\/h3>\n<p>The art of making decorative designs on clothing. This was an art practiced both in the home and as a profession; it was done on a loom or with a needle. Delicate fabrics in the tabernacle and temple (Ex 26:1, 31) and the garments of priests (28:6, 8; 39:2) were beautifully embroidered. The art was practiced in Canaan (Jgs 5:30), Egypt (Ez 27:7), Syria (v 16), Babylonia (Jos 7:21), Assyria, and Persia (Est 1:6).<\/p>\n<p><em>See also<\/em> Cloth and Cloth Manufacturing.<\/p>","summary_ro":"EMBROIDERER, EMBROIDERY The art of making decorative designs on clothing. This was an art practiced both in the home and as a profession; it was done on a loom or with a needle. Delicate fabrics in the tabernacle and temple (Ex 26:1, 31) and the garments of priests (28:6, 8; 39:2) were beautifully embroidered. The art was practiced in Canaan (Jgs 5:30), Egypt (Ez 27:7), Syria (v 16), Babylonia (Jos 7:21), Assyria, and Persia (Est 1:6). See also Cloth and Cloth Manufacturing.","summary_en":"EMBROIDERER, EMBROIDERY The art of making decorative designs on clothing. This was an art practiced both in the home and as a profession; it was done on a loom or with a needle. Delicate fabrics in the tabernacle and temple (Ex 26:1, 31) and the garments of priests (28:6, 8; 39:2) were beautifully embroidered. The art was practiced in Canaan (Jgs 5:30), Egypt (Ez 27:7), Syria (v 16), Babylonia (Jos 7:21), Assyria, and Persia (Est 1:6). See also Cloth and Cloth Manufacturing.","source":"Articles\/E.xml","external_url":null,"has_map":false,"has_picture":false},{"id":30580,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Plants","title_en":"Plants","content_ro":"<h3>PLANTS<\/h3>\n<p>Identifying biblical plants has always been a difficult task, partly because people continue to identify the biblical elm, sycamore, lily, rose, and vine with modern plants, and also because they assume that all the plants now growing in the Holy Land were there in ancient biblical days, or that the plants referred to in the Bible are still to be found there today. Unfortunately, many plants now quite common in the Holy Land were not there in biblical days. Many plants that once grew in abundance in the Holy Land are now extinct. Some have been driven out by foreign invaders; others have been exterminated or nearly exterminated by overcultivation of the land, the destruction of forests, and the resulting changes in climatic and other environmental conditions. At one time the Holy Land was a land of palm trees, with the date palm as abundant and characteristic there as it was in Egypt, but today the date palm is much less common. Similarly, in antiquity, the towering cedars clothed the slopes of Lebanon and other mountain ranges. Now the few remaining specimens must be carefully fenced in to protect them against trampling and the ravages of goats.<\/p>\n<p>Preview<\/p>\n<p>• Acacia<\/p>\n<p>• Acanthus<\/p>\n<p>• Algum<\/p>\n<p>• Almond<\/p>\n<p>• Almug<\/p>\n<p>• Aloe<\/p>\n<p>• Apple<\/p>\n<p>• Apricot<\/p>\n<p>• Ash<\/p>\n<p>• Aspen<\/p>\n<p>• Balm<\/p>\n<p>• Barley<\/p>\n<p>• Bdellium<\/p>\n<p>• Bean<\/p>\n<p>• Bitter Herbs<\/p>\n<p>• Boxthorn, European<\/p>\n<p>• Box Tree<\/p>\n<p>• Bramble<\/p>\n<p>• Broom<\/p>\n<p>• Buckthorn<\/p>\n<p>• Bush<\/p>\n<p>• Buttercup<\/p>\n<p>• Calamus<\/p>\n<p>• Cane<\/p>\n<p>• Caper Plant<\/p>\n<p>• Carob Tree<\/p>\n<p>• Cassia<\/p>\n<p>• Castor Oil Plant<\/p>\n<p>• Cedar<\/p>\n<p>• Chicory<\/p>\n<p>• Cinnamon<\/p>\n<p>• Citron Tree<\/p>\n<p>• Coriander<\/p>\n<p>• Cotton<\/p>\n<p>• Cucumber<\/p>\n<p>• Cummin<\/p>\n<p>• Cypress<\/p>\n<p>• Dandelion<\/p>\n<p>• Darnel Grass<\/p>\n<p>• Dill<\/p>\n<p>• Ebony<\/p>\n<p>• Endive<\/p>\n<p>• Fig, Fig Tree<\/p>\n<p>• Fir Tree<\/p>\n<p>• Flax<\/p>\n<p>• Frankincense<\/p>\n<p>• Galbanum<\/p>\n<p>• Garlic<\/p>\n<p>• Gourd, Wild<\/p>\n<p>• Hedge<\/p>\n<p>• Henna<\/p>\n<p>• Hyacinth<\/p>\n<p>• Hyssop<\/p>\n<p>• Juniper<\/p>\n<p>• Laurel or Sweet Bay<\/p>\n<p>• Leek<\/p>\n<p>• Lentil<\/p>\n<p>• Lettuce<\/p>\n<p>• Lily<\/p>\n<p>• Lotus Bush<\/p>\n<p>• Mallow<\/p>\n<p>• Mandrake<\/p>\n<p>• Melon<\/p>\n<p>• Millet<\/p>\n<p>• Mint<\/p>\n<p>• Mulberry<\/p>\n<p>• Mustard<\/p>\n<p>• Myrrh<\/p>\n<p>• Myrtle<\/p>\n<p>• Narcissus<\/p>\n<p>• Nard<\/p>\n<p>• Nettle<\/p>\n<p>• Nutmeg Flower<\/p>\n<p>• Oak<\/p>\n<p>• Oil Tree, Oleaster<\/p>\n<p>• Oleander<\/p>\n<p>• Olive, Olive Tree<\/p>\n<p>• Onion<\/p>\n<p>• Palm<\/p>\n<p>• Papyrus<\/p>\n<p>• Pine Tree<\/p>\n<p>• Pistachio<\/p>\n<p>• Plane Tree<\/p>\n<p>• Pomegranate<\/p>\n<p>• Poplar<\/p>\n<p>• Quince<\/p>\n<p>• Reed<\/p>\n<p>• Rue<\/p>\n<p>• Rush<\/p>\n<p>• Saffron<\/p>\n<p>• Sage<\/p>\n<p>• Spelt<\/p>\n<p>• Storax Tree<\/p>\n<p>• Sycamore<\/p>\n<p>• Tamarisk<\/p>\n<p>• Terebinth<\/p>\n<p>• Thistle, Thorn<\/p>\n<p>• Tulip<\/p>\n<p>• Tumbleweed<\/p>\n<p>• Vegetable<\/p>\n<p>• Vine<\/p>\n<p>• Walnut<\/p>\n<p>• Water Lily<\/p>\n<p>• Wheat<\/p>\n<p>• Wormwood<\/p>\n<p class=\"h2\" id=\"Acacia\">Acacia <em>(Acacia tortilis<\/em> and <em>A. seyal)<\/em><\/p>\n<p>Any tree or shrub of the mimosa family of plants growing in warm regions. The plant referred to in the <span>kjv<\/span> as “shittah” (singular) or “shittim” (plural) is undoubtedly the acacia tree, the only timber tree of any considerable size in the Arabian desert. <em>Acacia tortilis<\/em> is by far the largest and most common tree in the desert in which the Israelites wandered for 40 years. It is especially conspicuous on Mt Sinai and was probably the species used for the tabernacle furnishings. <em>A. seyal<\/em> is less common, at least today. It can grow as high as 25 feet (7.6 meters), and bears yellow flowers on twisted branches. The wood is close grained, heavy and hard, orange-brown in color, and much valued in cabinetwork. The ancient Egyptians clamped shut mummy coffins with acacia wood.<\/p>\n<p class=\"h2\" id=\"Acanthus\">Acanthus <em>(Acanthus syriacus)<\/em><\/p>\n<p>The acanthus, perhaps referred to in Job 30:7 and Zephaniah 2:9, is a perennial thistlelike herb or small shrub about three feet (.9 meter) tall, and is a common weed in all Eastern countries. It has been used since time immemorial as a model for the leaf or scroll decorations in art.<\/p>\n<p class=\"h2\" id=\"Algum\">Algum <em>(Juniperus excelsa Bieb)<\/em><\/p>\n<p>The timber from Lebanon referred to in 2 Chronicles 2:8 is probably the juniper. Some translators hold, however, that algum and almug are Hebrew variants for the same tree (see <span>nlt<\/span> mg, 2 Chr 2:8).<\/p>\n<p><em>See also<\/em> Almug (below).<\/p>\n<p class=\"h2\" id=\"Almond\">Almond <em>(Amygdalus communis)<\/em><\/p>\n<p>The almond is a peachlike tree with saw-toothed pointed leaves and gray bark. It grows to a height of from 10 to 25 feet (3 to 7.6 meters). It blooms very early in the year; its Hebrew name has its roots in “watch for.” To the Jews it was a welcome harbinger of spring (Jer 1:11).<\/p>\n\n<p class=\"h2\" id=\"Almug\">Almug <em>(Pterocarpus santalinus)<\/em><\/p>\n<p>The precious wood imported by King Solomon and used in making the pillars for the temple and for making harps and psalteries (1 Kgs 10:11-12). This timber was brought by sea from Ophir to Ezion-geber, near Elath. Modern authorities suggest that Ophir was either in Arabia, India, or East Africa near Mozambique. The reference to “algum“ in 2 Chronicles 2:8 is possibly to this tree. <em>See<\/em> Algum (above).<\/p>\n<p class=\"h2\" id=\"Aloe\">Aloe <em>(Aloe succotrina, Aquilaria agallocha)<\/em><\/p>\n<p>Chiefly African, lilylike plant of the genus <em>Aloes,<\/em> certain species of which yield a drug and a fiber. Aloe is an aromatic substance mentioned in the Bible, together with myrrh, balm, and other fragrant plants (Ps 45:8; Prv 7:17; Sg 4:14; Jn 19:39). Most scholars think these passages refer to two different plants. The OT plant is likely to have been <em>Aquilaria agallocha,<\/em> the eaglewood, a large tree growing up to 120 feet (36.6 meters) tall with a trunk 12 feet (3.7 meters) in circumference. It is native to northern India, Malaya, and Indochina. The decaying wood is highly fragrant, and as such is highly valued as perfume and incense and for fumigation.<\/p>\n<p>The aloe of John 19:39 is thought to be the true aloe <em>(Aloe succotrina),<\/em> the juice of which was used by the Egyptians in embalming. Its smell, however, is not very agreeable, and it has a bitter taste. It is sometimes used by veterinarians as a horse medicine.<\/p>\n<p class=\"h2\" id=\"Apple\">Apple <em>(Malus sylvestris)<\/em><\/p>\n<p>The identity of the fruit identified by the Hebrew word <span class=\"hebrew\" lang=\"he\">tappuach<\/span> (Prv 25:11; Sg 2:3, 5; 7:8; 8:5) continues to be debated. In most English translations it has been rendered “apple” because of its close linguistic tie to the Arabic word <em>tuffah.<\/em> Many scholars identify this tree as the apricot, questioning whether apples fit the biblical description “apples of gold” and whether the apple tree was cultivated in ancient Palestine. Recent excavations at Kadesh-barnea, however, have uncovered carbonized apples, probably a crab apple <em>(Malus sylvestris),<\/em> dating to the ninth century <span>BC<\/span>. This would certainly allow for this ornamental apple’s cultivation in Solomon’s gardens.<\/p>\n<p><em>See also<\/em> Apricot (below).<\/p>\n<p class=\"h2\" id=\"Apricot\">Apricot <em>(Prunus armeniaca)<\/em><\/p>\n<p>The identification of the Hebrew word <span class=\"hebrew\" lang=\"he\">tappuach<\/span> with the apricot continues to be debated. The apricot tree produces yellow-orange peachlike edible fruit and is native to western Asia and Africa. It is abundant in the Holy Land and probably has been so since early biblical times. The tree is a round-headed reddish-barked tree growing 30 feet (9.1 meters) tall. Most translations render this Hebrew word “apple,” though many scholars identify it with the apricot because of its descriptions in the biblical text (see Prv 25:11; Sg 2:3, 5; 7:8; 8:5; Jl 1:12).<\/p>\n<p><em>See also<\/em> Apple (above).<\/p>\n<p class=\"h2\" id=\"Ash\">Ash <em>(Alhagi maurorum, Fraxinus ornus, Tamarix mannifera)<\/em><\/p>\n<p>There are several ash trees found in the Near East. One of these, the prickly alhagi <em>(Alhagi maurorum),<\/em> is a member of the pea family. It is a low, many-stemmed, much-branched shrub growing about three feet (.9 meter) tall with somewhat hairy twigs and pealike flowers. During the heat of the day, leaves exude a sweet, gummy substance that hardens in the air and is collected by shaking the bushes over a spread-out cloth.<\/p>\n<p>The manna tamarisk <em>(Tamarix mannifera)<\/em> is a multibranched shrub or a small tree 9 to 15 feet (2.7 to 4.6 meters) tall with rigid branches that have tiny pink flowers. It is found on deserts from the Holy Land to Arabia and the Sinai.<\/p>\n<p>The flowering or manna ash <em>(Fraxinus ornus)<\/em> is a tree that grows from 15 to 50 feet (4.6 to 15.2 meters) tall. The fruits are very similar to those produced by our species of ash. The ash of Isaiah 44:14 (<span>kjv<\/span>) is believed to be the Aleppo pine.<\/p>\n<p class=\"h2\" id=\"Aspen\">Aspen <em>(Populus euphratica<\/em> or <em>P. tremula)<\/em><\/p>\n<p>Any of several trees of the genus <em>Populus<\/em> with leaves attached by flattened leafstalks so that they tremble or “quake” in the wind.<\/p>\n<p class=\"h2\" id=\"Balm\">Balm <em>(Balanites aegyptiaca, Pistacia lentiscus, Commiphora opobalsamum<\/em><em>)<\/em><\/p>\n<p>An oily aromatic resin exuded by chiefly tropical trees and shrubs and used medicinally; trees and shrubs producing this substance. References in Genesis 37:25, Jeremiah 8:22, 46:11, and 51:8 are thought to be either the Jericho balsam <em>(Balanites aegyptiaca)<\/em> or the lentisk or mastic tree <em>(Pistacia lentiscus).<\/em> The Jericho balsam is very common in Egypt, North Africa, the plains of Jericho, and the hot plains bordering on the Dead Sea. It is a small desert-loving plant, 9 to 15 feet (2.7 to 4.6 meters) tall, with slender, thorny branches and small clusters of green flowers.<\/p>\n<p>The lentisk or mastic tree is native to the Holy Land, and the reference in Genesis 43:11 is probably to this plant, since the implication is that this is a native product of the Holy Land unknown in Egypt at the time. This tree is a shrubby or bushy tree 3 to 10 feet (.9 to 3 meters) tall with evergreen leaves. The “balm” is a fragrant gummy exudation of the sap secured by making incisions in the stems and branches, usually in August. The best grades are in the form of yellow-white translucent tears or drops; they are employed in medicine as an astringent. The poorer grades are used extensively as a varnish. Children in the East use it as chewing gum.<\/p>\n<p>References to spices in 1 Kings 10:10, 2 Kings 20:13, Song of Songs 3:6, Isaiah 39:2, and Ezekiel 27:17 are thought to be the balm of Gilead <em>(Commiphora opobalsamum),<\/em> which in spite of its name is not a native of Gilead or even of the Holy Land but is indigenous to Arabia, especially the mountainous regions of Yemen. The trees were still in existence on the plain of Jericho at the time of the Roman conquest. The Roman conquerors carried branches to Rome as trophies of their victory over the Jews.<\/p>\n<p>This tree is a small, stiff-branched evergreen tree seldom more than 15 feet (4.6 meters) high with straggling branches. The “balm” is obtained by making incisions in the stem and branches of the tree. The sap soon hardens into small irregular nodules that are collected. Gum is also procured from green and ripe fruit.<\/p>\n<p><em>See also<\/em> Myrrh (below).<\/p>\n<p class=\"h2\" id=\"Barley\">Barley <em>(Hordeum distichon)<\/em><\/p>\n<p>A cereal grass bearing bearded flower spikes and edible seeds. The common barley <em>(Hordeum distichon),<\/em> the winter barley <em>(H. hex<\/em><em>astichon),<\/em> and the spring barley <em>(H. vulgare)<\/em> have been cultivated in temperate regions of the world since time immemorial and today still constitute one of the principal grain foods. Barley and wheat were the two staple cereal crops of Egypt and the Holy Land. Being less expensive, barley was mostly used for feeding cattle, although it was also used by itself or mixed with wheat and other seed as food for man (Ez 4:9-12). Barley is mentioned in the Bible over 30 times, either as a plant growing in the fields or in reference to products made from it, such as barley meal, barley bread, barley cakes, and barley loaves. As the common food of the poor, barley was also regarded as a symbol of poverty and cheapness or worthlessness (Hos 3:2).<\/p>\n<p class=\"h2\" id=\"Bdellium\">Bdellium <em>(Commiphora africana)<\/em><\/p>\n<p>Aromatic gum resin similar to myrrh, produced by various trees of the genus <em>Commiphora<\/em> of Africa and western Asia. The reference in Genesis 2:12 and Numbers 11:7 to bdellium is thought by most scholars today to refer to a gum resin, obtained from a shrub, <em>Commiphora africana<\/em>, that grows in south Arabia and northeastern Africa. The resin is yellowish, transparent, and fragrant, and looks like a pearl.<\/p>\n<p class=\"h2\" id=\"Bean\">Bean <em>(Faba vulgaris)<\/em><\/p>\n<p>The references in 2 Samuel 17:27-28 and Ezekiel 4:9 are generally regarded as referring to the broad bean. This species, an annual plant, is thought originally to have grown in northern Persia, but it was extensively cultivated in western Asia in very early times as a food plant. Beans have been found in the mummy coffins of Egyptian tombs, and they were also cultivated by the Greeks and Romans.<\/p>\n<p class=\"h2\" id=\"BitterHerbs\">Bitter Herbs <em>(Cichorium endivia, Taraxacum officinale, Lactuca sativa)<\/em><\/p>\n<p>The “bitter herbs” of Exodus 12:8 and Numbers 9:11 seem to have been plants like endive <em>(Cichorium endivia),<\/em> the common chicory <em>(Cichorium intybus),<\/em> lettuce <em>(Lactuca sativa),<\/em> or the common dandelion <em>(Taraxacum officinale).<\/em> These are all weedy plants common in modern Egypt and western Asia and are still eaten by people living there. The leaves of the ordinary garden lettuce are intensely bitter when bleached. This is also true of the common dandelion. Others suggest that the bitter herbs were derived from thorns and thistles.<\/p>\n<p class=\"h2\" id=\"BoxthornEuropean\">Boxthorn, European <em>(Lycium europaeum)<\/em><\/p>\n<p>Various thorny shrubs, some species of which bear purplish flowers and brightly colored berries. The reference in Judges 9:14-15 is thought to be to the European boxthorn or desert-thorn. It is a thorny shrub 6 to 12 feet (1.8 to 3.7 meters) tall with clustered leaves and small violet flowers eventually producing small globular red berries. It is native to and common throughout the Holy Land, especially in the region from Lebanon to the Dead Sea.<\/p>\n<p class=\"h2\" id=\"BoxTree\">Box Tree <em>(Buxus longifolia)<\/em><\/p>\n<p>The long-leaved box tree is a hardy evergreen tree found in the mountainous regions of the northern part of the Holy Land, the Galilean hills, and Lebanon. It grows to a height of about 20 feet (6.1 meters) with a slender trunk seldom more than six to eight inches (15.2 to 20.3 centimeters) in diameter. Its wood is very hard and takes a fine polish. It was cultivated by the Romans for its hard wood, which they inlaid with ivory for cabinets and jewel caskets. Scriptural references include Isaiah 41:19 and 60:13.<\/p>\n<p class=\"h2\" id=\"Bramble\">Bramble <em>(Rubus sanctus, R. ulmifolius)<\/em><\/p>\n<p>The Palestinian bramble <em>(Rubus sanctus)<\/em> and the closely related elm-leaf bramble <em>(R. ulmifolius)<\/em> are prickly evergreen shrubs that spread by means of suckers. The stems and young shoots are covered with a characteristic bloom or whitish powder and short hairs. The prickles are strong, erect, and hairy. The flowers are white, pink, rose, or purple in color, and the fruit is round and black.<\/p>\n<p><em>See also<\/em> Thistle, Thorn (below).<\/p>\n<p class=\"h2\" id=\"Broom\">Broom <em>(Retama raetam)<\/em><\/p>\n<p>A shrub native to Eurasia. The word translated “juniper” in the <span>kjv<\/span> has nothing to do with the true junipers but refers rather to a species of broom, known as the white broom <em>(Retama raetam).<\/em> Its branches are longer and flexible, forming an erect, dense bush 3 to 12 feet (.9 to 3.7 meters) tall. The leaves are small and sparse, yet it forms an agreeable shade in a desert region. The white pealike flowers are sweet and very fragrant and are borne in clusters along the twigs. It is a beautiful shrub that grows in the desert regions of Palestine, Syria, and Persia. In many desert areas it is the only bush that affords any shade (1 Kgs 19:4-5).<\/p>\n<p>The “juniper roots” of Job 30:4 are not the roots of either the juniper or white broom. The roots of the latter are very nauseating and could not be eaten in the manner described by Job. Job’s “juniper roots” were probably an edible parasitic plant <em>(Cynomorium coccineum).<\/em> This plant grows in salt marshes and maritime sands. It is frequently eaten in times of food scarcity and at one time was highly prized for its supposed medicinal value in the treatment of dysentery.<\/p>\n<p class=\"h2\" id=\"Buckthorn\">Buckthorn <em>(Rhamnus palaestina)<\/em><\/p>\n<p>The Palestinian buckthorn is a shrub or small tree attaining a height of three to six feet (.9 to 1.8 meters) with velvety, thorny branches, evergreen leaves, and clusters of small flowers blooming in March or April. It grows in thickets and on hillsides from Syria and Lebanon through the Holy Land to Arabia and the Sinai.<\/p>\n<p class=\"h2\" id=\"Bush\">Bush <em>(Acacia nilotica, Loranthus acaciae)<\/em><\/p>\n<p>Low, branching, woody plant, usually smaller than a tree. There are differences of opinion in regard to the bush out of which the Lord appeared to Moses (Ex 3:2-4). From the biblical account, it seems most likely that the event was a miraculous one. However, some seek a natural explanation and believe that the burning bush may have been the crimson-flowered mistletoe or acacia strap flower <em>(Loranthus acaciae),<\/em> which grows in great profusion as a partial parasite on the various acacia shrubs, such as the thorny acacia <em>(Acacia nilotica),<\/em> in the Holy Land and Sinai. When in full bloom, the mistletoe imparts to the shrub or tree the appearance of being on fire because its brilliant flame-colored blossoms stand out against the green foliage and yellow flowers of the host plants.<\/p>\n<p class=\"h2\" id=\"Buttercup\">Buttercup <em>(Ranunculus asiaticus)<\/em><\/p>\n<p>The Persian buttercup is one of the flowers or grasses of the field (Mt 6:28-30). It is a showy plant blooming in all brilliant colors except blue, with double flowers sometimes measuring two inches (5.1 centimeters) across.<\/p>\n<p class=\"h2\" id=\"Calamus\">Calamus <em>(Acorus calamus, Andropogon aroma<\/em><em>ticus)<\/em><\/p>\n<p>A plant, or its aromatic root; any of a variety of tropical Asiatic palms. One of the plants that grew in Solomon’s garden (Sg 4:14). The sweet flag <em>(Acorus<\/em> <em>calamus)<\/em> and the beardgrass <em>(Andropogon aromaticus)<\/em> have been suggested as the plants from which calamus came. The sweet flag is highly aromatic and grows in Europe and Asia, but it is not known in the Holy Land. Indigenous to India, beardgrass is highly odoriferous when bruised and is thought to have furnished the calamus of the Bible. It yields an oil known as ginger-grass oil.<\/p>\n<p class=\"h2\" id=\"Cane\">Cane <em>(Saccharum officinarum)<\/em><\/p>\n<p>It is thought that there were two species of sugarcane indigenous to and growing wild in the Holy Land. One of these, <em>Saccharum sara,<\/em> is known to be only from Lebanon. The other native species is <em>S. biflorum,<\/em> which grows on the banks of ditches and streams from Syria and Lebanon through the Holy Land south to Stony Arabia and the Sinai. This may be the wild cane familiar to the Jews. Most authorities, however, think that the “sweet cane” of Isaiah 43:24 was the true sugarcane <em>(S. officinarum).<\/em> This plant is thought to have originated in the tropics of the eastern hemisphere. It has been cultivated by people since time immemorial and is not now known in the wild state anywhere. It is a tall, stout perennial grass, maizelike in aspect with many jointed stems and a large plumelike terminal cluster of flowers.<\/p>\n<p class=\"h2\" id=\"CaperPlant\">Caper Plant <em>(Capparis sincula)<\/em><\/p>\n<p>Spiny, trailing shrub of Mediterranean region; the flower bud of this shrub. The word “desire” in Ecclesiastes 12:5 may actually refer to the caper berry. The common caper or caper berry grows profusely in Syria, Lebanon, the Holy Land, and in the mountain valleys of Sinai. The plant may sometimes grow upright but more generally spreads itself weakly over the ground like a vine, covering rocks, ruins, and old walls like ivy. The young flower buds, pickled in vinegar, were used by the ancients as a condiment for meat. The berries were also used in cooking.<\/p>\n<p class=\"h2\" id=\"CarobTree\">Carob Tree <em>(Ceratonia siliqua)<\/em><\/p>\n<p>Evergreen of the Mediterranean region having edible pods. Scholars generally agree that the pods of the carob or locust tree were the “husks” of Jesus’ parable of the prodigal son (Lk 15:16). The carob is an attractive evergreen leguminous tree that is very common throughout the Holy Land, Syria, and Egypt. The pods are most abundant in April and May and contain numerous pealike seeds embedded in an agreeably flavored mucilaginous sweetish pulp. The pods are also used abundantly now as they were in antiquity for feeding cattle, horses, and pigs. In time of scarcity, they are used as human food and perhaps even regularly by the very poor. The carob is frequently mentioned in the Talmud as a source of good food for domestic animals. The seeds of the carob were formerly employed as a standard of weight and are the source of the term “carat.” Some commentators suggest that the “locusts” eaten by John the Baptist (Mt 3:4) were not insects but the fruit of the carob tree.<\/p>\n<p class=\"h2\" id=\"Cassia\">Cassia <em>(Cinnamomum cassia, Saussurea lappa)<\/em><\/p>\n<p>Tree of tropical Asia with bark similar but inferior to cinnamon. The “cassia” of Exodus 30:24 and Ezekiel 27:19 is the cassia bark tree, <em>Cinnamomum cassia.<\/em> In Psalm 45:8 the reference seems to be to the Indian orris, <em>Saussurea lappa.<\/em><\/p>\n<p class=\"h2\" id=\"CastorOilPlant\">Castor Oil Plant <em>(Ricinus communis)<\/em><\/p>\n<p>Large plant, native to tropical Africa and Asia, cultivated for ornamental reasons and for extraction of oil from its seeds. The gourd of Jonah 4:6-7 was probably the ordinary castor bean. The castor bean is a tender shrub, growing 3 to 12 or more feet (.9 to 3.7 meters) tall with huge leaves that resemble the outstretched human hand. The castor bean plant is found in waste places, especially near water, in both Lebanon and the Holy Land and often is cultivated. In hot climates it becomes treelike and affords a dense shade by the abundance of its huge, umbrella-like leaves. It is known in the Orient for the rapidity of its growth. The oil extracted from the seeds of the castor bean was used by the Jews in ceremonial rites and is mentioned among the five kinds of oil that rabbinical tradition sanctioned for such use. The seeds themselves are poisonous when eaten.<\/p>\n<p class=\"h2\" id=\"Cedar\">Cedar <em>(Cedrus libani)<\/em><\/p>\n<p>Any of several coniferous evergreen trees of the genus native to the Old World. With few exceptions, the references to “cedar” are to the well-known cedar of Lebanon. This is a noble tree, the tallest and most massive with which the Israelites were acquainted. It grows quite rapidly, attaining a height of up to 120 feet (36.6 meters) with a trunk diameter of as much as 8 feet (2.4 meters). In Solomon’s day these trees were obviously abundant on the mountains of Lebanon, but now, because of excessive lumbering, they are very rare. The cedar of Lebanon was held in high esteem not only for its vigor, beauty, and age but also for the fragrance and remarkable lasting qualities of the wood. It symbolizes grandeur, might, majesty, dignity, lofty stature, and wide expansion. References in Ezekiel 17:3, 22-24, and 31:3-18 beautifully illustrate how these lofty kings of the forest symbolize and typify worldly strength, power, and glory.<\/p>\n<p class=\"h2\" id=\"Chicory\">Chicory <em>(Cichorium intybus)<\/em><\/p>\n<p><em>See<\/em> Bitter Herbs (above).<\/p>\n<p class=\"h2\" id=\"Cinnamon\">Cinnamon <em>(Cinnamomum zeylanicum)<\/em><\/p>\n<p>Two varieties of trees of this genus, native to tropical Asia, with aromatic bark that, when ground, is used as a spice. The cinnamon of Exodus 30:23, Proverbs 7:17, Song of Songs 4:14, and Revelation 18:13 is undoubtedly <em>Cinnamomum zeylanicum.<\/em> The tree is a rather low-growing one, never getting more than 30 feet (9.1 meters) high, with a smooth, ash-colored bark and widespread branches and white flowers. Its shiny, beautifully veined evergreen leaves grow about nine inches (22.9 centimeters) long and two inches (5.1 centimeters) wide.<\/p>\n<p>The Jews always regarded cinnamon as a deliciously fragrant substance and valued it highly as a spice and a perfume. It was one of the principal ingredients used in the manufacture of the precious ointments, or “holy oil,” that Moses was commanded to use in the tabernacle for anointing the sacred vessels and officiating priests. It was undoubtedly very costly and precious.<\/p>\n<p class=\"h2\" id=\"CitronTree\">Citron Tree <em>(Tetraclinis articulata)<\/em><\/p>\n<p>Tree native to Asia bearing lemonlike fruit with a thick, fragrant rind. It seldom exceeds a height of 30 feet (9.1 meters) and has hard, dark-colored, durable, fragrant wood that takes a fine polish. The wood was one of the most highly prized woods of the ancients, who employed it extensively for cabinetwork. It was commonly referred to as being worth its weight in gold. The wood, owing to its resinous properties, is slow to decay and remains practically uninjured by insects.<\/p>\n<p class=\"h2\" id=\"Coriander\">Coriander <em>(Coriandrum sativum)<\/em><\/p>\n<p>The references in Exodus 16:31 and Numbers 11:7 are clearly to the common coriander plant. The coriander was found quite commonly growing along with grain in cultivated fields throughout the Holy Land. It grows wild in Egypt and was used by the ancients both as condiment and as a medicine. The leaves are quite aromatic and are used in soups and for flavoring puddings, curries, and wines. The coriander is still used today as a spice by the Arabs. In Scripture it is mentioned only in connection with manna, which was said to resemble coriander seeds in size, shape, and color.<\/p>\n<p class=\"h2\" id=\"Cotton\">Cotton <em>(Gossypium herbaceum)<\/em><\/p>\n<p>Any of various plants or shrubs of this genus grown in warm climates for the soft white fiber attached to their seeds and the oil from these seeds. The “green” of the <span>kjv<\/span> in Esther 1:6 is undoubtedly a reference to the Levant cotton <em>(Gossypium herbaceum)<\/em> that was cultivated since time immemorial in the Far East. Alexander the Great brought it back from India. It is probable that the Jews became acquainted with cotton during the period of their Persian captivity under King Ahasuerus.<\/p>\n<p class=\"h2\" id=\"Cucumber\">Cucumber <em>(Cucumis chate, C. sativus)<\/em><\/p>\n<p>The cucumber is an annual climbing or trailing vine, the origin of which is unknown. It has been cultivated in all the warm countries of the Old World since prehistoric times. Cucumbers are usually eaten raw; a cucumber and a barley cake or some other kind of bread often constitute a meal. The reference to “a lodge in a garden of cucumbers” (Is 1:8) refers to the crudely built small house or lodge often set up in Palestinian cucumber fields and vineyards.<\/p>\n<p class=\"h2\" id=\"Cummin\">Cummin <em>(Cuminum cyminum)<\/em><\/p>\n<p>The references in Isaiah 28:25-27 and Matthew 23:23 are clearly to the cummin—a common, annual plant of the carrot family said to be native to Egypt and the region of the eastern Mediterranean. It has long been cultivated for its powerfully aromatic and pungent seeds, which are similar to caraway seeds but larger. They do not have as agreeable a taste as caraway seeds but nevertheless were used extensively as a flavor or spice and sometimes were even mixed with flour in making bread. Cummin was also used medicinally and as a condiment with fish and meats.<\/p>\n<p class=\"h2\" id=\"Cypress\">Cypress <em>(Cupressus sempervirens horizontalis)<\/em><\/p>\n<p>The cypress is a massive, tall-growing evergreen with scalelike leaves and is widely distributed in the mountainous regions of the Holy Land. On Mt Lebanon and Mt Hermon it grows together with the cedar and oak. Its usual height is 50 to 60 feet (15.2 to 18.3 meters), but it may grow as tall as 80 feet (24.2 meters). It is said to have been used extensively in shipbuilding by the Phoenicians, Cretans, and Greeks. There is general agreement that the “gopher wood” of Genesis 6:14 is cypress because the wood is very durable.<\/p>\n<p class=\"h2\" id=\"Dandelion\">Dandelion <em>(Taraxacum officinale)<\/em><\/p>\n<p><em>See<\/em> Bitter Herbs (above).<\/p>\n<p class=\"h2\" id=\"DarnelGrass\">Darnel Grass <em>(Lolium temulentum)<\/em><\/p>\n<p>It is generally agreed that the “tares” of the <span>kjv<\/span> (Mt 13:24-30) are the annual or bearded darnel grass. It is a strong grass closely resembling wheat or rye in appearance. The seeds are much smaller than those of wheat or rye, but it is extremely difficult to distinguish it from wheat or rye in its early stages. If it is not eradicated early but is left until the time of harvest, it is cut down with the wheat and the two are subsequently very difficult to separate. The seeds are poisonous, either due to some chemicals naturally present or because of a fungus that grows within the seeds.<\/p>\n<p class=\"h2\" id=\"Dill\">Dill <em>(Anethum graveolens)<\/em><\/p>\n<p>Dill is a weedy annual plant resembling parsley and fennel, 12 to 20 inches (30.5 to 50.8 centimeters) tall with yellow flowers. The reference in Matthew 23:23 (<span>kjv<\/span>) to anise is probably a reference to dill. This plant is widely cultivated for seeds that are aromatic and carminative.<\/p>\n<p class=\"h2\" id=\"Ebony\">Ebony <em>(Diospyros ebenaster, D. ebenum, D. mela<\/em><em>noxylon)<\/em><\/p>\n<p>Chiefly tropical tree of southern Asia with hard, dark-colored heartwood. Ebony comes from the date plum or date tree <em>(Diospyros ebenaster<\/em> and <em>D. melanoxylon)<\/em> of India and is quite different from the date palm. It was sent by Phoenician ships across the Arabian Sea and up the Red Sea to the market in Tyre, from which it was carried overland by camel caravans. The outer wood of these trees is white and soft, but when old, the interior wood becomes hard, black, heavy, and durable and still constitutes most of the costly ebony of commerce. Ebony takes on a fine polish and is highly valued for cabinetwork, for turnery, for the manufacture of fancy ornamental articles and instruments, and as a veneer for other woods.<\/p>\n<p>Ezekiel mentions ivory and ebony together (Ez 27:15). Ebony was and still is frequently inlaid with ivory, with which it contrasts so strikingly in color.<\/p>\n<p class=\"h2\" id=\"Endive\">Endive <em>(Cichorium endivia)<\/em><\/p>\n<p><em>See<\/em> Bitter Herbs (above).<\/p>\n<p class=\"h2\" id=\"FigFigTree\">Fig, Fig Tree <em>(Ficus carica)<\/em><\/p>\n<p>Any of several trees or shrubs of this genus, native to the Mediterranean region; its edible fruit. The common fig, mentioned some 60 times in the Bible, is one of the most important Bible plants. Its leaves are spoken of first in Genesis 3:7. The fig is generally regarded as native to southwestern Asia and Syria, but already in early times it was also cultivated extensively in Egypt and the Holy Land, where it was one of the principal foods. First Samuel 25:18 states that a part of the gift sent by Abigail to David consisted of 200 cakes of figs.<\/p>\n<p>The fig tree has a very peculiar type of fruit called a syconium, which is actually a very much enlarged and fleshy receptacle. It is pollinated by a wasp, without which it cannot get its fruit; this was discovered when it was first transplanted to California.<\/p>\n<p>The fig puts out its earliest fruit buds before its leaves, the former in February and the latter in April or May. When the leaves are out, the fruit ought to be ripe (Mt 21:19).<\/p>\n<p>Whenever the prophets of old berated the people for their wickedness, they often threatened that the vine and the fig crops would be destroyed. And when they held out the promise of great rewards, they said that the vine and fig crop would be restored (Jer 8:13; Hos 2:12; Jl 1:7, 12; Mi 4:4; Zec 3:10).<\/p>\n<p class=\"h2\" id=\"FirTree\">Fir Tree <em>(Abies cilicica)<\/em><\/p>\n<p>This a generic term for various evergreen trees having flat needles and erect cones. In all probability, most of the references in Scripture to the fir are references to the pine, cypress, or juniper. The only true fir in the Holy Land grows in the higher parts of Lebanon and the mountains northward. It attains a height of 30 to 75 feet (9.1 to 22.9 meters) and is widely cultivated.<\/p>\n<p class=\"h2\" id=\"Flax\">Flax <em>(Linum usitatissimum)<\/em><\/p>\n<p>Any of several plants of this genus, one particularly being widely cultivated for the linseed oil from its seeds and the fine textile fibers from its stems. Flax is the oldest known of the textile fibers. Cotton is identified only once in the Bible (Est 1:6). There is no mention of any other fiber plant being cultivated in Egypt or the Holy Land in biblical days, and for that reason it is thought that linen was the material out of which clothes other than woolen ones were made. Linen was also used for domestic purposes such as towels (Jn 13:4-5), napkins (11:44), girdles and undergarments (Is 3:23; Mk 14:51), nets (Is 19:8-9), and measuring lines (Ez 40:3). The priests serving in the temple were to wear nothing but linen clothes; a mixed cloth of wool and flax together was strictly forbidden to the Jews (Lv 19:19; Dt 22:11).<\/p>\n<p>At least three kinds of linen were used in biblical times, and apparently there were particular uses for each kind. Ordinary linen of coarsest texture is mentioned in Leviticus 6:10, Ezekiel 9:2, Daniel 10:5, and Revelation 15:6. The second type of linen of superior quality is mentioned in Exodus 26:1 and 39:27. A third type of linen of finest texture and high cost is mentioned in 1 Chronicles 15:27, Esther 8:15, and Revelation 19:8.<\/p>\n<p>The common flax plant grows from one to four feet (.3 to 1.2 meters) tall with a simple, slender, wirelike stem and numerous small, pale, lancelike green leaves. The failure of the flax crop is listed as one of God’s punishments (Hos 2:9). The manufacture of linen from flax fibers was a domestic industry of Jewish women (Prv 31:13, 19), ranging from ordinary clothing to the robes and aprons worn by the priest and temple attendants. Linen was also used for wicks in lamps (Is 42:3).<\/p>\n<p class=\"h2\" id=\"Frankincense\">Frankincense <em>(Boswellia)<\/em><\/p>\n<p>Aromatic genus resin used chiefly as incense. Frankincense is obtained from three species of a single genus of plants that grow in southern Arabia, Ethiopia, Somaliland, India, and the East Indies. The trees are large in size, related to the turpentine or terebinth tree and to those that produce balsam and myrrh. The gum has a bitter taste and gives off a strong odor in the form of a volatile oil when warmed or burned. It is obtained by successive incisions in the bark of the trunk and in the branches of living trees. It is thought that the Hebrews imported all their frankincense from Arabia, especially from the region about Sheba.<\/p>\n<p>Frankincense is mentioned 21 times in the Bible (e.g., Ex 30:34; 1 Chr 9:29; Neh 13:9; Sg 3:6; 4:6, 14; Mt 2:11; Rv 18:13) and was probably employed almost exclusively in the sacrificial services of the tabernacle and temple until the time of Solomon. It has always been the most important incense resin in the world.<\/p>\n<p class=\"h2\" id=\"Galbanum\">Galbanum <em>(Ferula galbaniflua)<\/em><\/p>\n<p>Galbanum is a malodorous yellowish or brownish gum resin containing the chemical substance umbelliferone, obtained from several species of plants related to the fennel, native to Syria and Persia. The gum is a natural exudation of the stem or is obtained by making a transverse incision in the young stem a few inches above the ground. The milky juice soon hardens and forms one of the kinds of commercial galbanum. Its odor is strongly balsamic, pungent, and disagreeable when burned. Galbanum was one of the ingredients used to form the “holy incense” (Ex 30:34).<\/p>\n<p class=\"h2\" id=\"Garlic\">Garlic <em>(Allium sativum)<\/em><\/p>\n<p><em>See<\/em> Onion (below).<\/p>\n<p class=\"h2\" id=\"GourdWild\">Gourd, Wild <em>(Citrullus colocynthis)<\/em><\/p>\n<p>There has been considerable difference of opinion regarding the meaning of the words translated “wild gourds” (2 Kgs 4:39) or “gall” (Dt 29:18; 32:32; Ps 69:21; Jer 8:14; 9:15; 23:15; Lam 3:5, 19; Am 6:12; Mt 27:34; Acts 8:23). Most scholars today believe the plant referred to was the colocynth, a cucumber-like vine that trails on the ground or climbs over shrubs and fences. The fruit contains a soft spongy pulp, which is intensely bitter, strongly cathartic, and sometimes poisonous.<\/p>\n<p class=\"h2\" id=\"Hedge\">Hedge <em>(Rhamnus palaestina, Balanites aegyptiaca, Lycium europaeum)<\/em><\/p>\n<p>Row of closely planted shrubs or low-growing trees forming a fence or boundary. A number of plants were used to provide hedges in Bible times. One of these was the Palestine buckthorn, <em>Rhamnus palaestina.<\/em> This plant is a shrub or a small tree growing from three to six feet (.9 to 1.8 meters) tall with velvety, thorny branches, evergreen leaves, and clusters of small flowers blooming in March and April. It grows in thickets and on hillsides from Syria through the Holy Land to Arabia and the Sinai. The Jericho balsam <em>(Balanites aegyptiaca)<\/em> and the European boxthorn <em>(Lycium europaeum)<\/em> are also prickly shrubs widely used as hedges in the Holy Land and may be the plants referred to in Proverbs 15:19 and Hosea 2:6.<\/p>\n<p class=\"h2\" id=\"Henna\">Henna <em>(Lawsonia inermis)<\/em><\/p>\n<p>Tree or shrub of Asia and northern Africa with fragrant reddish or white flowers and leaves from which a reddish dye is made. The plant referred to in Song of Songs 1:14 and 4:13 and translated as “camphire” (<span>kjv<\/span>) is thought by scholars today to refer to the henna plant. It is a native of northern India and grows wild in the Sudan, Egypt, Arabia, Syria, Lebanon, and the Holy Land. It grows from 4 to 12 feet (1.2 to 3.7 meters) tall, and its scent is similar to that of roses.<\/p>\n<p>Henna leaves are dried, crushed into a powder, mixed with water, and made into a paste that has been used since time immemorial as a cosmetic. A number of mummies have been found decorated with henna. Henna was used to provide a bright yellow, orange, or red color to the fingernails, toenails, the tips of the fingers, the palms of the hand, and the soles of the feet of young girls. Men also used it for coloring their beards and the manes and tails of horses. The dye had to be renewed once every two or three weeks. This use of henna as a cosmetic was common in Egypt at the time the children of Israel were there as slaves; they were undoubtedly familiar with it.<\/p>\n<p class=\"h2\" id=\"Hyacinth\">Hyacinth <em>(Hyacinthus orientalis)<\/em><\/p>\n<p>The lily referred to in Song of Songs 2:1-2, 16; 4:5; and 6:2-4 may well be the garden hyacinth. It is native to, and very common in, the fields and rocky places in the Holy Land, Lebanon, and northward. Its flowers in the wild form are always deep blue and very fragrant.<\/p>\n<p><em>See also<\/em> Lily (below).<\/p>\n<p class=\"h2\" id=\"Hyssop\">Hyssop <em>(Origanum maru)<\/em><\/p>\n<p>Woody plant native to Asia with spikes of small blue flowers and aromatic leaves used as a condiment and in perfumery. There is little agreement among botanists as to the exact identity of the biblical “hyssop.” Some have suggested <em>Hyssopus offici<\/em><em>nalis,<\/em> the well-known garden herb now called hyssop. However, this plant is not native either to the Holy Land or Egypt, being found only in southern Europe. Moreover, it does not fit the requirements of the biblical plant.<\/p>\n<p>The “hyssop” of the OT is likely the Syrian or Egyptian marjoram <em>(Origanum maru).<\/em> It is referred to in Exodus 12:22; Leviticus 14:4-6, 52; Numbers 19:6, 18; 1 Kings 4:33; Psalm 51:7; and Hebrews 9:19. The marjorams are mints growing (under favorable conditions) about two or three feet (.6 to .9 meter) tall, but more often are dwarfed when growing in rock crevices and walls (cf. 1 Kgs 4:33). An aromatic substance is obtained from the crushed and dried leaves. If gathered together in a bunch with leaves and flowers, the hairy stems of the marjoram would hold liquid very well and would make an excellent sprinkler.<\/p>\n\n<p>The hyssop of the crucifixion passage in the NT (Jn 19:29) is probably the sorghum, a tall cereal plant grown primarily for food but also used for brushes and mops.<\/p>\n<p class=\"h2\" id=\"Juniper\">Juniper <em>(Juniperus)<\/em><\/p>\n<p>Variety of evergreen tree or shrub. The plant referred to in Jeremiah 17:6 and 48:6 and translated in the <span>kjv<\/span> “heath” is probably the savin or Phoenician juniper. The Phoenician juniper, <em>Juniperus phoenicia,<\/em> is found in the hills and rocky places of Arabia. The savin juniper, <em>J. sabina,<\/em> is common throughout the deserts, plains, and rocky places of Syria and Palestine. These references are to the brown-berried cedar, or sharp cedar.<\/p>\n<p class=\"h2\" id=\"LaurelorSweetBay\">Laurel or Sweet Bay <em>(Laurus nobilis)<\/em><\/p>\n<p>Shrub or tree native to the Mediterranean region. While the reference in Psalm 37:35 may be to the cedar of Lebanon, most scholars refer the “green bay tree” (<span>kjv<\/span>) of the psalmist to the sweet bay, a native of the Holy Land, inhabiting thickets and woods from the coast to the middle montane zone. It is an evergreen tree attaining a height from 40 to 60 feet (12.2 to 18.3 meters).<\/p>\n<p>Even though the tree is abundant on Mt Carmel and around Hebron, it is generally not common in the Holy Land. Its leaves are still used as a condiment, and its fruit, leaves, and bark have long been used in medicine.<\/p>\n<p class=\"h2\" id=\"Leek\">Leek <em>(Allium porrum)<\/em><\/p>\n<p><em>See<\/em> Onion (below).<\/p>\n<p class=\"h2\" id=\"Lentil\">Lentil <em>(Lens esculenta)<\/em><\/p>\n<p>The lentil plant to which Genesis 25:29-34, 2 Samuel 17:27-29, 23:11, and Ezekiel 4:9 refer is a small, erect, annual, vetchlike plant with slender stems and tendril-bearing leaves. It produces small, white, violet-striped flowers with flat, pealike pods in which the lentils are borne.<\/p>\n<p class=\"h2\" id=\"Lettuce\">Lettuce <em>(Lactuca sativa)<\/em><\/p>\n<p><em>See<\/em> Bitter Herbs (above).<\/p>\n<p class=\"h2\" id=\"Lily\">Lily <em>(Lilium)<\/em><\/p>\n<p>Any of various plants of the genus <em>Lilium<\/em> having large, variously colored, trumpet-shaped flowers; and related plants. The lily is one of the most famous of all the plants in the Bible, but it is also one about which there has been considerable difference of opinion. It seems probable that several kinds of plants, perhaps five or six, are called lilies in the <span>kjv<\/span>. Most authorities regard the Palestine anemone or wind flower, <em>Anemone coronaria,<\/em> as the “lily of the field” (Mt 6:28, <span>kjv<\/span>) that surpassed Solomon in all his glory. These flowers are found in every part of the Holy Land in profusion; the most common forms are scarlet or yellow, but the Palestine anemone may also be blue, purple, rose, or white in color. The flower attains a diameter of two and three-quarter inches (7 centimeters).<\/p>\n<p>An alternative suggestion is the Palestinian chamomile, <em>Anthemis palaestina,<\/em> a common, white, daisylike plant. The chamomile is gathered like dry grass and thrown into the furnace when it dries up.<\/p>\n<p>Another proposed plant is <em>Lilium chalcedonicum,<\/em> the scarlet or Martagon lily. The statement in Song of Songs 5:13—“his lips like lilies”—would better fit this plant than the Palestine anemone. The reference is apparently to a rare plant of exceptional beauty. The scarlet lily is rare in the Holy Land; indeed, some botanists doubt that it lives there.<\/p>\n<p>The references in 1 Kings 7:19, 22, 26 and 2 Chronicles 4:5 are probably to the water lily, <em>Nymphaea alba,<\/em> which served as the pattern. The water lily is quite common in Europe and also in the Holy Land and northern Africa.<\/p>\n<p class=\"h2\" id=\"LotusBush\">Lotus Bush <em>(Zizyphus lotus)<\/em><\/p>\n<p>The “shady trees” of Job 40:21-22 (<span>kjv<\/span>; cf. <span>nlt<\/span> “lotus plants”) may refer to the lotus bush of the Middle East, <em>Zizyphus lotus,<\/em> a shrub or low tree that grows to a height of about five feet (1.5 meters) with smooth, zigzag, whitish branches.<\/p>\n<p>Other commentators believe that the shady trees of Job are large-leafed trees such as the plane tree, <em>Platanus orientalis,<\/em> or the oleander, <em>Nerium oleander.<\/em> This suggestion is based on the assumption that the animal described in Job 40 is the hippopotamus, and it seems unlikely that the hippopotamus would live under a lotus bush or even be found in places where this shrub grows. These individuals regard the plane tree or the oleander as more likely.<\/p>\n<p class=\"h2\" id=\"Mallow\">Mallow <em>(Atriplex)<\/em><\/p>\n<p>The Hebrew word used in Job 30:4 implies saltiness, and for this reason botanists believe that it refers to one of the species of the saltwort or orach. Twenty-one species of saltwort occur in the Holy Land, almost all of which are common and could well meet the requirements of the text. <em>Atriplex halimus<\/em> is the species usually suggested, a strong-growing bushy shrub related to the spinach.<\/p>\n<p class=\"h2\" id=\"Mandrake\">Mandrake <em>(Mandragora officinarum)<\/em><\/p>\n<p>The mandrake or love apple is a stemless herbaceous perennial related to the nightshade, potato, and tomato. It has a large, beetlike, often forked taproot from the top of which arise many dark leaves about a foot (30.5 centimeters) long and four inches (10.2 centimeters) wide. The plant is slightly poisonous, and the thick taproots have some resemblance in shape to the lower parts of the human body. For this reason certain aphrodisiac properties were ascribed to it (cf. Gn 30:14-16).<\/p>\n<p>The love apple was a common plant in deserted fields throughout the Holy Land. It is native to the entire Mediterranean region, southern Europe, and Asia Minor. The mandrake is mentioned in Song of Songs 7:13, though some scholars believe the writer may actually have been referring to the citron or to the common edible field mushroom, <em>Agaricus campestris.<\/em><\/p>\n<p class=\"h2\" id=\"Melon\">Melon <em>(Cucumis melo, Citrullus vulgaris)<\/em><\/p>\n<p>Any of several varieties of these two related vines having a hard rind and juicy flesh. The melons of Numbers 11:5 may be either the muskmelon <em>(Cucumis melo)<\/em> or the watermelon <em>(Citrullus vulgaris).<\/em> It may be that both fruits are referred to.<\/p>\n\n<p class=\"h2\" id=\"Millet\">Millet <em>(Panicum miliaceum)<\/em><\/p>\n<p>A grass grown in Eurasia for its edible seed. Millet seeds are the smallest of all the grass seeds cultivated as food but are produced profusely. Millet is an annual grass seldom more that two feet (.6 meter) tall. The small seeds of the millet are used on cakes and eaten uncooked by the poor of the land.<\/p>\n<p class=\"h2\" id=\"Mint\">Mint <em>(Mentha)<\/em><\/p>\n<p>Any of various plants of this family with aromatic foliage that is processed for flavoring. Quite a few mints are common in the Holy Land, but the horse mint <em>(Mentha longifolia)<\/em> is probably the one referred to in Matthew 23:23 and Luke 11:42. Mints were employed by the ancient Hebrews, Greeks, and Romans for flavoring, as a carminative in medicine, and as a condiment in cooking.<\/p>\n<p class=\"h2\" id=\"Mulberry\">Mulberry <em>(Morus nigra)<\/em><\/p>\n<p>Any tree of this family, some bearing dark-purple fruit and one bearing white fruit, having leaves used as food for silkworms. The sycamine tree of Luke 17:6 (<span>kjv<\/span>) is evidently the black mulberry, <em>Morus nigra.<\/em> It is a low-growing, thick-crowned, stiff-branched tree standing from 24 to 35 feet (7.3 to 10.7 meters) tall, though rarely more than 30 feet (9.1 meters) tall. Originally native to northern Persia, it is now cultivated throughout the Middle East for its fruit. The Chinese or Indian species, <em>M. alba,<\/em> was until recently widely cultivated in Syria and the Holy Land but is not indigenous.<\/p>\n<p class=\"h2\" id=\"Mustard\">Mustard <em>(Brassica nigra, B. arvensis)<\/em><\/p>\n<p>Various plants of this genus are native to Eurasia, some of which are cultivated for their edible seeds. While there is disagreement about the identity of the “mustard” of Matthew 13:31-32, 17:20, Mark 4:31, Luke 13:19, and 17:6, it is generally thought to be the ordinary black mustard, <em>Brassica nigra.<\/em><\/p>\n<p>The mustard Jesus referred to may be the charlock or wild mustard, <em>B. arvensis,<\/em> which normally grows from one to three feet (.3 to .9 meter) tall. Some have suggested that it was actually <em>Salvadora persica,<\/em> found in thickets around the Dead Sea. The plant has a pleasant aromatic taste resembling that of mustard, and if taken in considerable quantity, it will produce an irritation of the nose and eyes similar to that of mustard. However, this plant does not grow as far north as Galilee, and the fruits are rather large and stony, thus hardly fitting the description of the parable.<\/p>\n<p>While the seeds of the mustard are not the smallest known, they were probably the smallest familiar to the common people who comprised Jesus’ audience in Galilee.<\/p>\n<p class=\"h2\" id=\"Myrrh\">Myrrh <em>(Commiphora myrrha, C. kataf)<\/em><\/p>\n<p>Shrub or tree exuding an aromatic gum resin used in perfume and incense. Most of the references in Scripture to myrrh are to <em>Commiphora myrrha,<\/em> although <em>C. kataf<\/em> may also be involved since it grows in the same region and is similar. The two trees are native to Arabia, Ethiopia, and the Somali coast of east Africa. They yield a gummy exudation that constitutes most of the myrrh of commerce. Both species are low, scrubby, thick- and stiff-branched thorny shrubs or small trees that grow in rocky places, especially on limestone hills. In the East it is highly regarded as an aromatic substance, perfume, and medicine. The ancient Egyptians burned it in their temples and embalmed their dead with it; the Jews also used it for embalming (Jn 19:39). The Hebrews held it in high regard as a perfume (Ps 45:8).<\/p>\n\n<p class=\"h2\" id=\"Myrtle\">Myrtle <em>(Myrtus communis)<\/em><\/p>\n<p>The myrtle tree is common in the Holy Land, especially around Bethlehem, Lebanon, Hebron, and the slopes of Mt Carmel and Mt Tabor. It is native to western Asia and in good environments grows into a small evergreen tree 20 to 30 feet (6.2 to 9.1 meters) tall. More often, however, it is a straggling bush 1½ to 4 feet (.5 to 1.2 meters) tall.<\/p>\n<p>In the Bible, myrtle is referred to chiefly as a symbol of God’s generosity. Branches of myrtle trees were included among those that Nehemiah ordered to be gathered for the Feast of Tabernacles (Neh 8:15). The myrtle was symbolic not only of peace but also of justice.<\/p>\n\n<p class=\"h2\" id=\"Narcissus\">Narcissus <em>(Narcissus tazetta)<\/em><\/p>\n<p>Widely cultivated plant of this family with narrow leaves and usually white or yellow flowers with a cup-crown or trumpet-shaped crown. The polyanthus narcissus <em>(Narcissus tazetta)<\/em> appears to be the plant referred to in Isaiah 35:1. This narcissus grows abundantly on the plains of Sharon and elsewhere in Palestine. Being sweet-smelling, it is a great favorite.<\/p>\n<p class=\"h2\" id=\"Nard\">Nard <em>(Nardostachys jatamansi)<\/em><\/p>\n<p>The nard is a perennial herb with strong, pleasantly scented roots. It is native to high altitudes in the Himalayas, and its range extends from there into western Asia. The roots and spikelike wooly young stems are dried before the leaves unfold and are used for making perfume. It is still used in India as a perfume for the hair, and there is every reason to believe that the spikenard of Scripture (Sg 1:12; 4:13-14; Mk 14:3; Jn 12:3) came originally from India.<\/p>\n<p class=\"h2\" id=\"Nettle\">Nettle <em>(Urtica)<\/em><\/p>\n<p>Plant of this genus having toothed leaves covered with hairs that exude a stinging flush. Four species of nettle are found in the Holy Land: the common or great nettle, <em>Urtica dioica;<\/em> the Roman nettle, <em>U. pilulifera;<\/em> the small nettle, <em>U. urens;<\/em> and <em>U. caudata,<\/em> which is similar to the small nettle. Some nettles attain a height of five to six feet (1.5 to 1.8 meters). They are common pests of waste places and fields. They are often seen occupying ground that was once cultivated but has since been neglected (Is 34:13; Hos 9:6).<\/p>\n<p class=\"h2\" id=\"NutmegFlower\">Nutmeg Flower <em>(Nigella sativa)<\/em><\/p>\n<p>The “fitches” of Isaiah 28:25-27 (<span>kjv<\/span>) are probably the nutmeg flower, an annual plant of the buttercup family. The plant grows wild in southern Europe, Syria, Egypt, north Africa, and other Mediterranean lands, where it is extensively cultivated for its strongly pungent, pepperlike aromatic seeds. These are sprinkled over some kinds of bread and cakes in the East and are used for flavoring curries and other dishes in the Holy Land and Egypt. Cummin and nutmeg flowers are still gathered in the Holy Land in the same way described by Isaiah.<\/p>\n<p class=\"h2\" id=\"Oak\">Oak <em>(Quercus)<\/em><\/p>\n<p>At least five species of oaks are found in Palestine. One of these is the kermes oak <em>(Quercus coccifera),<\/em> the host of the insect <em>Coccus ilicis,<\/em> which produces the scarlet dye used in coloring linen and wool (Gn 38:28-30; Ex 25:4; 26:1; 28:33; 35:23; 39:24; Lv 14:4-6, 51-52; Nm 19:6; 2 Chr 2:7, 14; 3:14; Is 1:18; Heb 9:19; Rv 18:12). The kermes oak grows from 6 to 35 feet (1.8 to 10.7 meters) tall and is found in the mountainous regions of Syria, Lebanon, and the Holy Land. When it grows alone, the kermes oak often becomes a large tree. It was regularly planted by tombs in the East. The oak was always respected and even venerated in biblical times for its large size and strength, and great men were usually buried in its shade. Abraham’s oak in Hebron is an example.<\/p>\n<p>A second oak is the valonia oak <em>(Q. aegilops),<\/em> perhaps the oak of Isaiah 2:13 and 44:14. It is common in the middle montane zones and probably was abundant in the area around Bashan. The oak of Genesis 35:4, 8 is thought to have been the holm oak <em>(Q. ilex),<\/em> an evergreen oak that grows to a height of 60 feet (18.3 meters). Still another oak is <em>Q. lusitanica,<\/em> the cypress oak, a small deciduous tree seldom more than 20 feet (6.1 meters) tall. The very large acorns of this tree were sometimes eaten.<\/p>\n<p>The word translated “plain” (<span>kjv<\/span>) in Genesis 12:6, 13:18, 14:13, and 18:1 should probably be translated “oak.”<\/p>\n<p>The many references to “groves” in the OT, usually in connection with the worship of Baal or other heathen gods (Ex 34:13; Dt 16:21; Jgs 3:7; 1 Kgs 14:23; 18:19; 2 Kgs 17:16—all <span>kjv<\/span>), were probably groves of sacred oak trees.<\/p>\n<p class=\"h2\" id=\"OilTreeOleaster\">Oil Tree, Oleaster <em>(Elaeagnus angustifolia)<\/em><\/p>\n<p>Small Eurasian tree with oblong silvery leaves, greenish flowers, and olivelike fruit. There is question as to which tree is referred to when 1 Kings 6:23, 31-33 and 1 Chronicles 27:28 refer to “olive trees.” The same word occurs in Isaiah 41:19 and Micah 6:7. The plant referred to is probably the narrow-leaved oleaster <em>(Elaeagnus angustifolia),<\/em> a small stiff-branched tree or graceful shrub growing from 15 to 20 feet (4.6 to 6.1 meters) tall, common in all parts of the Holy Land except in the Jordan Valley. At one time it was particularly common on Mt Tabor and at Hebron and Samaria. The wood is hard and fine-grained and therefore well suited for carving of images and figures. The oil that it yields is a rather inferior type used in medication but not for food; this may be the oil of Micah 6:7.<\/p>\n<p class=\"h2\" id=\"Oleander\">Oleander <em>(Nerium oleander)<\/em><\/p>\n<p>Any poisonous evergreen shrub of this genus growing in warm climates. One of the suggestions for the plants identified as “roses” in various translations (Ecclus 24:14, <span>kjv<\/span>) is the oleander. This plant, originally native to the East Indies, has been cultivated throughout the warm regions of the world for centuries. It flourishes in the Holy Land today and forms dense thickets in some parts of the Jordan Valley. It is usually a shrub from 3 to 12 feet (.9 to 3.7 meters) tall. Every part of the plant is dangerously poisonous.<\/p>\n<p class=\"h2\" id=\"OliveOliveTree\">Olive, Olive Tree <em>(Olea europaea)<\/em><\/p>\n<p>Old world semitropical evergreen tree bearing edible fruit. The olive, <em>Olea europaea,<\/em> was unquestionably one of the most valuable trees known to the Jews. There are innumerable references to it in Scripture, as well as to olive oil, which was used for anointing. The tree is quite common in the Holy Land, and in many places it is the only tree of any substantial size. The branches of the wild olive are rather stiff and spinescent, and the typical cultivated tree is a multi-branched evergreen, 20 or more feet (6.1 meters) tall, with a gnarled trunk and smooth, ash-colored bark. The leaves are leathery and the flowers are small, yellow or white. The fruits are large, black or violet, ripening in September, and it is the outer fleshy parts of the fruit that yield the valuable olive oil of commerce. Thirty-one percent of the ripe fruit is oil. The ripe fruit is eaten raw, as is the green, unripe fruit. The wood of the trunk and limbs is hard, rich yellow or amber in color, and fine-grained, often handsomely variegated. It is still used today for the finest cabinetwork and turnery. The tree grows very slowly, but it attains a great age. It is difficult to kill the olive tree by cutting it down, because new sprouts are sent up from the root and all around the margins of the old stump, often forming a grove of two to five trunks, all from a single root that originally supported only one tree.<\/p>\n<p class=\"h3\" id=\"Onion\">Onion <em>(Allium)<\/em><\/p>\n<p>The onions referred to in Numbers 11:5 are undoubtedly <em>Allium cepa,<\/em> the Egyptian onion, which is made up of a compact coated bulb formed of layers consisting of broad fleshy bases of closely overlapping leaves. The leaves are slender and hollow. The entire plant has a characteristic pungent taste and odor.<\/p>\n\n<p>Closely related to the onion is the garlic, <em>A. sativum.<\/em> The common garlic is a hardy, bulbous perennial plant that is cultivated in Europe, western Asia, and Egypt. The leaves are narrow, flat, and ribbonlike. It is extremely popular with people of the Mediterranean region.<\/p>\n<p>Still another one of the onions is the leek, <em>A. porrum.<\/em> The bulb of the leek differs from that of the onion and garlic in that it is slender, cylindrical, and more than six inches (15.2 centimeters) in length. The flavor resembles that of the onion but is more pungent. The leaves are eaten as a relish or are cooked in soups. The bulbs are cut into small pieces and employed as seasoning for meat.<\/p>\n<p class=\"h2\" id=\"Palm\">Palm <em>(Phoenix dactylifera)<\/em><\/p>\n<p>The palm tree of the Bible is undoubtedly the date palm. At one time it was as characteristic of the Holy Land as it is still today of Egypt. It is characterized by a branchless, tapering stem of up to 80 feet (24.2 meters) or more in height and a large terminal cluster of feathery leaves, each six to nine feet (1.8 to 2.7 meters) or more long. Because of its height and unusual structure, it was natural that it should be used as a form of ornamentation in Eastern architecture. The stem and leaves were favorite subjects of architectural embellishment. The immense, branchlike leaves that are referred to as branches in the Bible were symbols of triumph and were used on occasions of great rejoicing (Jn 12:13; Rv 7:9). The large leaves are still used to cover the roofs and sides of houses and to give solidity to reed fences. Mats, baskets, and even dishes are made of them. Small leaves are used as dusters, and the wood of the trunk is used for timber. Rope is made from the weblike integument in the crown. The fruit, borne in an immense drooping cluster, which may weigh from 30 to 50 pounds (13.6 to 22.7 kilograms), is the chief food of many natives of Arabia and north Africa. A single tree may yield up to 200 pounds (90.7 kilograms) of dates a year. They may be dried for future use.<\/p>\n<p class=\"h2\" id=\"Papyrus\">Papyrus <em>(Cyperus papyrus)<\/em><\/p>\n<p>The Egyptian bulrush or papyrus (Ex 2:3-5; Jb 8:11; Is 18:2; 19:6-7; 35:7; 58:5) has smooth three-sided stems ordinarily attaining a height of 8 to 10 feet (2.4 to 3 meters), but sometimes even 16 feet (4.9 meters), and a thickness of two to three inches (5.1 to 7.6 centimeters) at the base with a large tuft of florets at the end. The papyrus formerly grew in great abundance along the banks of the Nile, forming what was almost a dense jungle. Today it is practically extinct in lower Egypt, although it is still found along the White Nile and in the Sudan. The papyrus still grows in parts of the Holy Land, especially around the north end of the plain of Galilee and the Huleh swamps.<\/p>\n\n<p>In addition to being used for making small vessels to float in water (Ex 2:3), for mats, and for various other domestic purposes, it is best known as the source of ancient paper. In manufacturing paper from papyrus, the stems of the plant were first peeled and the pitch then cut longitudinally into thin slices that were laid side by side. These were then sprinkled with water and pressed to unite the whole into one piece. The sheet was then dried and cut into pieces of the required size. In the better grades of papyrus paper, several layers of stem slices were laid crosswise on each other.<\/p>\n<p>The pale, fawn-colored, tassel-like inflorescences at the summit of the stems were used to adorn Egyptian temples and to crown the statues of gods. They were also worn as crowns by famous men and national heroes.<\/p>\n<p class=\"h2\" id=\"PineTree\">Pine Tree <em>(Pinus brutia, P. halepensis)<\/em><\/p>\n<p>Various evergreen trees of this family with needle-shaped leaves in clusters and seed-bearing cones. While there is considerable confusion concerning the conifers of the Bible, it seems apparent that pines are referred to in such passages as Leviticus 23:40; Nehemiah 8:15; Isaiah 41:19; and 60:13. One of the Holy Land’s pines is the Brutian pine <em>(Pinus brutia),<\/em> a mountain-inhabiting species of the northern regions of Palestine. It attains a height of 10 to 35 feet (3 to 10.7 meters) with a rather diffuse growth and branches in whorls.<\/p>\n<p>Another of the pines is the Aleppo pine, <em>Pinus halepensis.<\/em> Most of the instances of the occurrence of “fir” or “fir tree” in the <span>kjv<\/span> probably refer to the Aleppo pine (2 Sm 6:5; 1 Kgs 5:8, 10; 6:34; 2 Kgs 19:23; 2 Chr 2:8; Ps 104:17; Sg 1:17; Is 14:8; 37:24; 55:13; 60:13; Ez 27:5; 31:8; Hos 14:8; Na 2:3; Zec 11:2). It grows from 9 to 60 feet (2.7 to 18.3 meters) tall with diffuse ascending branches and yellowish or brownish branchlets.<\/p>\n<p class=\"h2\" id=\"Pistachio\">Pistachio <em>(Pistacia terebinthus, P. vera)<\/em><\/p>\n<p>The Palestine terebinth or turpentine tree is a large deciduous tree with straggling boughs. In the winter, without its leaves, it looks much like the oak. It grows from 12 to 25 feet (3.7 to 7.6 meters) tall. Every part of the tree contains a fragrant, resinous juice. It is common on the lower slopes of the hills throughout Syria, Lebanon, Palestine, and Arabia, generally growing as a solitary tree and found mostly in localities too warm or too dry for the oak that it generally replaces. Since it is native to Gilead, it is quite probable that its resinous juice formed part of the spicery that the Israelites carried to Egypt from Gilead (Gn 37:25).<\/p>\n<p>The nuts of Genesis 43:11 are apparently pistachio nuts from the pistachio tree, <em>Pistacia vera,<\/em> closely related to the terebinth. It attains a height of 10 to 30 feet (3 to 9.1 meters) with a spreading top. It is found wild in many rocky parts of Lebanon and the Holy Land. The nut has a light-colored shell and the kernel has a sweet delicate flavor much relished wherever it grows.<\/p>\n<p class=\"h2\" id=\"PlaneTree\">Plane Tree <em>(Platanus orientalis)<\/em><\/p>\n<p>Any of several trees of this family with bell-shaped fruit clusters and usually an outer bark that flakes off in patches or strips. The references in Genesis 30:37 and Ezekiel 31:8 are apparently not to the chestnut tree, which is not indigenous to Palestine, but to the oriental plane tree, <em>Platanus orientalis.<\/em><\/p>\n<p>The plane tree is a massive tree 60 feet (18.3 meters) or more tall with a trunk often of vast circumference, sometimes as much as 40 feet (12.2 meters). The outer bark peels off in sheets or scales, thus exposing a smooth whitish or yellowish inner bark. The tree is common throughout Lebanon, Syria, and the Holy Land, growing even in subalpine regions. However, it is primarily a tree of the plains and lowlands, growing on the edges of streams and lakes and in marshy places.<\/p>\n<p class=\"h2\" id=\"Pomegranate\">Pomegranate <em>(Punica granatum)<\/em><\/p>\n<p>The pomegranate is usually a small, bushlike tree but may occasionally become a large, branching shrub or small tree reaching a height of 20 to 30 feet (6.1 to 9.1 meters). The branches are often thorny. The showy bell-like flowers are usually scarlet, though sometimes yellow or white. The globular fruit is as large as an orange or medium-size apple. It has a hard rind of a bright red or yellowish color when ripe and is surmounted by the dry sepals that resemble a crown. The fruit itself is a crimson juicy pulp in which many red seeds are imbedded. The flowers of the pomegranate undoubtedly served as a pattern for the golden bells referred to in Exodus 28:33-34 and 39:24-26, and the open flowers of 1 Kings 6:32. The erect calyx lobes on the fruit served as a model for crowns of kings.<\/p>\n<p>The pomegranate is native to Asia, but it has been cultivated since prehistoric times and is now quite common in the Holy Land, in Egypt, and along the shores of the Mediterranean. It is listed as one of the pleasant fruits of Egypt (Nm 20:5) and one of the promised blessings of the Holy Land (Dt 8:8).<\/p>\n<p class=\"h2\" id=\"Poplar\">Poplar <em>(Populus euphratica, P. alba)<\/em><\/p>\n<p>Fast-growing deciduous tree of the same genus as the aspen and cottonwood. The <span>kjv<\/span> references in 2 Samuel 5:23-24 and 1 Chronicles 14:14-15 to mulberry trees are more probably to the Euphrates poplar or aspen, <em>Populus euphratica.<\/em> This tree grows to a height of 30 to 45 feet (9.1 to 13.7 meters) with spreading branches. The Euphrates aspen is found only on rivers and stream banks throughout the area from Syria through the Holy Land to Stony Arabia. It is especially common in the Jordan Valley.<\/p>\n<p>The white poplar <em>(Populus alba)<\/em> is common in wet places in Syria, Lebanon, the Holy Land, and Sinai. It attains a height of 30 to 60 feet (9.1 to 18.3 meters) with spreading branches. Some suggest that the altars of various pagan religions were usually erected on the top of a hill and in the shade of a poplar grove.<\/p>\n<p class=\"h2\" id=\"Quince\">Quince <em>(Cydonia oblonga)<\/em><\/p>\n<p>Tree native to western Asia, having white flowers and applelike fruit that is edible when cooked. Some believe that the “apples” of the OT were quinces, <em>Cydonia oblonga.<\/em> The quince tree is quite common in the Holy Land, though chiefly as a cultivated tree. It may occur wild in the northern parts of Syria. It is native to northern Persia and Asia Minor. The fruit is yellowish and highly fragrant, and it is the fragrance that caused it to be held in high regard by the ancients.<\/p>\n<p class=\"h2\" id=\"Reed\">Reed <em>(Juncus, Scirpus, Typha angustata, Arundo donax)<\/em><\/p>\n<p>Numerous species of the rush and bulrush grow in the Holy Land. There are at least 21 varieties of rushes. The common soft rush or bog rush <em>(Juncus effusus)<\/em> is found in wet places, even in the Sinai and other deserts. The sea or hard rush <em>(J. maritimus)<\/em> is found in damp places throughout the Holy Land and even in Sinai.<\/p>\n<p>At least 15 kinds of bulrushes <em>(Scirpus)<\/em> are known in the Holy Land. The cluster-headed club rush <em>(Scirpus holoschoenus)<\/em> is common in damp places throughout the Holy Land to the Sinai. The lake club rush or tall bulrush <em>(S. lacustris)<\/em> is found in swamps and ditches throughout northern Africa to the Dead Sea. The sea club rush or salt marsh club rush <em>(S. maritimus)<\/em> is found in ditches and swamps in many places of the Holy Land. Any of these species may be the one referred to in Job 8:11; Isaiah 9:14; 19:6, 15.<\/p>\n<p>The reference in Genesis 41:2 to the feeding of cattle in the meadow seems to be to the tall reed <em>(Arundo donax),<\/em> which grows 18 feet (5.5 meters) or more in height. This plant is also known as the Persian reed and is common throughout the Holy Land, Syria, and the Sinai peninsula. It is a gigantic grass that may have a stem diameter of two or three inches (5.1 to 7.6 centimeters) at the base and is terminated by a plume of white flowers similar to those of the sugarcane or pampas grass. The plant was used for many purposes by the ancients: for walking sticks, fishing rods, measuring rods, and musical pipes. It is, therefore, quite possible that the “reed” of Matthew 27:48 and Mark 15:36 was a carpenter’s reed or measuring rod.<\/p>\n<p><em>See also<\/em> Papyrus.<\/p>\n<p class=\"h2\" id=\"Rue\">Rue <em>(Ruta chalepensis, R. graveolens)<\/em><\/p>\n<p>Aromatic Eurasian plant with evergreen leaves that yield an acrid, volatile oil once used in medicine. There is little question as to the correctness of the translation of “rue” in Luke 11:42, but there is some doubt as to the exact species. Most writers think that it was the common rue <em>(Rue graveolens),<\/em> a perennial shrubby plant with erect stems two to three feet (.6 to .9 meter) tall and deeply cut leaves. A very strong odor emanates from the foliage. This species is native to the Mediterranean region and grows wild in the Holy Land, especially on Mt Tabor.<\/p>\n<p>Rue was highly thought of by the ancients as a medicinal, supposed to prevent dizziness, dumbness, epilepsy, eye inflammations, insanity, and the “evil eye.” Rue was also used for seasoning dishes.<\/p>\n<p class=\"h2\" id=\"Rush\">Rush <em>(Butomus umbellatus)<\/em><\/p>\n<p>Generic term for any of various grasslike marsh plants having pliant, hollow, or pithy stems. There is considerable uncertainty about the identification of the plant referred to in Genesis 41:2 translated in the <span>kjv<\/span> as “meadow,” and in Job 8:11 as “flag.” Since it is mentioned along with the papyrus in the Job passage, it seems that it refers to a specific kind of plant rather than to an aggregate of plants in a meadow. From the description in Genesis as being a plant on which Pharaoh’s cattle might feed along the banks of the Nile and yet not the papyrus, it may refer to the flowering rush or water gladiola <em>(Butomus umbellatus),<\/em> which flourishes both in Egypt and in the Holy Land, along with the papyrus.<\/p>\n<p><em>See also<\/em> Reed.<\/p>\n<p class=\"h2\" id=\"Saffron\">Saffron <em>(Crocus sativus)<\/em><\/p>\n<p>Saffron, referred to in Song of Songs 4:14, is the product of several species of <em>Crocus,<\/em> especially of the blue-flowered saffron crocus <em>(C. sativus),<\/em> which is native to Greece and Asia Minor. The commercial product consists of the stigma and upper portions of the style, the top parts of the flower ovary, which are collected shortly after the flower opens. It requires at least 4,000 stigmas to make an ounce of saffron. After being gathered, the stigmas are dried in the sun, pounded, and made into small cakes. Saffron is used principally as a yellow dye and also as a fruit coloring for curries and stews.<\/p>\n<p>Another, entirely different kind of dye-producing plant <em>(Carthamus tinctorius)<\/em> called carthamine, bastard saffron, or safflower is a member of the thistle family. Its red florets yield a dye used extensively for coloring silk, in cooking, and for adulterating genuine saffron. It is an annual spiny plant three to four and a half feet (1.4 meters) tall, native to Syria and Egypt. In Egypt the grave clothes of mummies were dyed with this material, and it is quite possible that this plant may also have been the saffron of the Bible.<\/p>\n<p class=\"h2\" id=\"Sage\">Sage <em>(Salvia judaica)<\/em><\/p>\n<p>The Judean sage grows to three feet (.9 meter) tall in the mountains and hills of Palestine. Its stems are four-angled, stiff, and rough. The plant grows from Syria south through Nazareth, Hebron, Tiberius, Samaria, and Judea.<\/p>\n<p>This plant is the origin of the design of the seven-branched lampstand of Exodus 37:17-18, which is known as the menorah, the traditional Jewish symbol. The inflorescence of the plant, when pressed flat, has almost exactly the same shape and form as the seven-branched candlestick, with its central spike and three pairs of side branches each bending upward and inward in a symmetrical fashion. On each branch of the plant’s inflorescence are whorls or buds that perhaps give the idea for the “knops” (<span>kjv<\/span>) or “knobs” on the biblical golden candlesticks.<\/p>\n<p class=\"h2\" id=\"Spelt\">Spelt <em>(Triticum aestivum)<\/em><\/p>\n<p>Hardy member of the wheat family. The rye of Exodus 9:32 and Isaiah 28:25, as well as the fitches of Ezekiel 4:9 (all <span>kjv<\/span>) are thought to be spelt. It is a hard-grained species of wheat with loose ears and grains triangular in cross-section, and was the most common form of wheat in early times. It has a stouter stem than wheat and strong spikes of grain. Bread made of its flour is much inferior to that made from wheat, but spelt will thrive in almost any kind of soil and will yield a crop on land that is unfit for wheat. The ancients preferred it to barley for bread.<\/p>\n<p class=\"h2\" id=\"StoraxTree\">Storax Tree <em>(Styrax officinalis)<\/em><\/p>\n<p>Various trees of this genus yielding an aromatic resin. Today it is thought that the stacte of Exodus 30:34 was derived from the storax tree. It is an irregularly stiff-branched shrub or small tree 9 to 20 feet (2.7 to 6.1 meters) tall. This tree is abundant on low hills and rocky places from Lebanon through the Holy Land. Its gum is obtained by making incisions in the stems and branches. It is highly perfumed and is still prized today as a perfume.<\/p>\n<p class=\"h2\" id=\"Sycamore\">Sycamore-fig <em>(Ficus sycomorus)<\/em><\/p>\n<p>Tree of northeastern Africa and adjacent Asia, related to the fig. The word translated “sycamore” in 1 Kings 10:27; 1 Chronicles 27:28; 2 Chronicles 1:15; 9:27; Psalm 78:47; Isaiah 9:10; Amos 7:14; and Luke 19:4 undoubtedly refers to the well-known sycamore-fig, which is also known as the mulberry-fig or fig-mulberry. It should not be confused with the common sycamore of the North American continent, which is actually a plane tree. The sycamore-fig of the Bible is a strong-growing, robust, wide-spreading tree growing 30 to 40 feet (9.1 to 12.2 meters) tall and sometimes attaining a trunk circumference of 20 feet (6.1 meters) or more with a crown 120 feet (36.6 meters) in diameter. It is a tree that is easily climbed and is frequently planted along roadsides, which accounts for the reference in Luke 19:4. It produces an abundant amount of fruit in clusters on all parts of the tree, on both young and old branches and even on the trunk itself. It is very similar to the common fig, only smaller and much inferior in quality. In David’s day it was so valuable that he appointed a special overseer for the sycamore trees (1 Chr 27:28). It is thought that Amos was not a gatherer of sycamore fruit but rather a dresser of sycamore trees.<\/p>\n<p class=\"h2\" id=\"Tamarisk\">Tamarisk <em>(Tamarix)<\/em><\/p>\n<p>The references in Genesis 21:33 and 1 Samuel 22:6 and 31:13 seem to be to the tamarisk. These trees or shrubs are small and fast-growing with a durable wood. They are abundant in deserts, dunes, and salt marshes. <em>Tamarix aphylla<\/em> is leafless and has small white flowers. These trees or shrubs often provide a soothing touch of green foliage and a promise of cooling shade to the traveler. Tamarisks are able to survive because they either have small, scalelike leaves, which lose little moisture by transpiration, or no leaves at all. The larger of the tamarisks are valued for their wood in a region where wood is scarce. The wood was used for building and also as a source of an excellent type of charcoal.<\/p>\n<p class=\"h2\" id=\"Terebinth\">Terebinth <em>(Pistacia terebinthus)<\/em><\/p>\n<p><em>See<\/em> Pistachio (above).<\/p>\n<p class=\"h2\" id=\"ThistleThorn\">Thistle, Thorn <em>(Lycium europaeum, Solanum incanum, Centaurea, Silybum marianum, Ruscus aculeatus, Agrostemma githago, Paliurus spina-christi, Zizyphus spina-christi)<\/em><\/p>\n<p>There are 22 different Hebrew and Greek words used in Scripture to refer to spiny or prickly shrubs or weeds, and these are translated as “bramble,” “brier,” “cockle,” “thorn,” and “thistle.” At present, there are about 125 species of thorns and thistles that grow in the Holy Land.<\/p>\n<p>The bramble in the allegory of Judges 9:14-15 is believed to refer to the European boxthorn or desert-thorn, <em>Lycium europaeum.<\/em><\/p>\n<p>The general consensus is that the “briers” of Isaiah 10:17, 55:13, Micah 7:4, and Hebrews 6:8 are the Palestine nightshade <em>(Solanum incanum),<\/em> or “Jericho potato.”<\/p>\n<p>The thistles of Genesis 3:17-18, 2 Kings 14:9, 2 Chronicles 25:18, Hosea 10:8, and Matthew 7:16, as well as the thorns of Matthew 13:7 and Hebrews 6:8, are thought to be one of the species of the thistle, <em>Centaurea.<\/em> Among the more common thistles in the Holy Land are the true star-thistle <em>(Centaurea calcitrapa),<\/em> the dwarf centaury <em>(C. verutum),<\/em> the Iberian centaury <em>(C. iberica),<\/em> and the lady’s thistle <em>(Silybum marianum).<\/em> Some thistles attain a height of five to six feet (.9 to 1.8 meters). Thistles are characteristic of an area that is uncultivated and neglected. Many have beautiful flowers, but all are covered with sharp spines.<\/p>\n<p>The references in Ezekiel 2:6 to “briers” and Ezekiel 28:24 to a “pricking brier” may be to the prickly butchers-broom or knee-holly, <em>Ruscus aculeatus.<\/em> The plant is common in rocky woods in the northern regions of the Holy Land, especially around Mt Tabor and Mt Carmel.<\/p>\n<p>The cockle of Job 31:40 (<span>nlt<\/span> “weeds”) perhaps refers to the corn cockle, <em>Agrostemma githago.<\/em> This plant is common in grainfields throughout the Holy Land. It is a strong-growing and troublesome weed in grainfields, growing from one to three feet (.3 to .9 meter) tall.<\/p>\n<p>Many commentators think that the “thorns” out of which the crown of thorns (Mt 27:29; Jn 19:2) was made were from the Christ-thorn <em>(Paliurus spina-christi).<\/em> This belief has led to its specific name; the Christ-thorn is a spiny plant that ordinarily grows as a straggling shrub three to nine feet (.9 to 2.7 meters) tall. The flexible branches are armed at the base of each leaf with a pair of unequal, stiff, sharp spines. The unusual pliable texture of the young branches renders it particularly easy to plait into a crownlike wreath.<\/p>\n<p>The thorns of Judges 8:7, Isaiah 7:19, 9:18, 55:13, and Matthew 7:16 may refer to the Syrian Christ-thorn <em>(Zizyphus spina-christi),<\/em> a shrub or small tree 9 to 15 feet (2.7 to 4.6 meters) tall, sometimes growing into a 40-foot (12.2-meter) tree with smooth white branches bearing a pair of stout, unequal, recurved spines at the back of each leaf.<\/p>\n<p><em>See also<\/em> Bramble; Buckthorn (above).<\/p>\n<p class=\"h2\" id=\"Tulip\">Tulip <em>(Tulipa montana, T. sharonensis)<\/em><\/p>\n<p>Any of several bulbous plants of this family native to Asia. The rose of Sharon in Song of Songs 2:1 may be the mountain tulip, <em>Tulipa montana,<\/em> or the closely related Sharon tulip, <em>T. sharonensis.<\/em> The former is an attractive plant that grows from a bulb and has leaves that are often wavy-margined. The species is common in the mountainous regions of Syria, Lebanon, and the Anti-Lebanon. It is primarily a mountainous species. The Sharon tulip <em>(T. sharonensis)<\/em> is found in sandy places on the Sharon coastal plains.<\/p>\n<p class=\"h2\" id=\"Tumbleweed\">Tumbleweed <em>(Gundelia tournefortii, Anastatica hierochuntica)<\/em><\/p>\n<p>The references in Psalm 83:13 to “whirling dust” and in Isaiah 17:13 to “wheel” or “rolling thing” (<span>niv<\/span> “tumbleweed”) seem to be to the Palestinian tumbleweed <em>(Gundelia tournefortii),<\/em> a member of the thistle family. It is a prickly herb with milky juice. It rolls over the land and gathers in tremendous heaps in hollows.<\/p>\n<p class=\"h2\" id=\"Vegetable\">Vegetable<\/p>\n<p>Scriptural references to vegetables are probably, in most cases, to the dried leguminous seeds of beans and lentils.<\/p>\n<p class=\"h2\" id=\"Vine\">Vine <em>(Vitis vinifera)<\/em><\/p>\n<p>Any plant with a flexible stem that climbs, twines, or creeps along a surface or support. The common grapevine <em>(Vitis vinifera)<\/em> is mentioned throughout the Bible. The fruitful vine (Ez 17:5-10) and the vine brought out of Egypt (Ps 80:8) were symbolic of the Jewish people. Jesus compares himself to the true vine, of which his disciples were the branches (Jn 15:1-6).<\/p>\n<p>The grapevine of the Old World sometimes assumes the characteristics of a tree, with stems up to a foot and a half (45.7 centimeters) in diameter, the branches then being trained on a trellis and bearing bunches of grapes 10 to 12 pounds (4.5 to 5.4 kilograms) in weight, with the individual grapes the size of small plums. Bunches have been produced weighing as much as 26 pounds (11.8 kilograms). The vines of the Holy Land were always renowned both for the luxuriance of their growth and for the immense clusters of grapes they produced. Thus it does not seem improbable that the spies sent to the Promised Land should have employed a pole to transport some of the clusters home (Nm 13:23-24).<\/p>\n<p>The wild grape <em>(Vitis orientalis)<\/em> is referred to in Isaiah 5:2-4, Jeremiah 2:21, and Ezekiel 15:2-6. It is known as the native wild fox grape and has small, black, acidic berries about the size of currants with little juice.<\/p>\n<p class=\"h2\" id=\"Walnut\">Walnut <em>(Juglans regia)<\/em><\/p>\n<p>Any of several trees of this genus having round, sticky fruit enclosing an edible nut. The reference in Song of Songs 6:11 to “nuts” is thought to refer to the Persian or common walnut, <em>Juglans regia.<\/em> The tree is believed to have been indigenous to northern Persia, but it is actually found wild in many parts of northern India, eastward as far as China, and westward through Persia. At the time of Solomon, it was widely cultivated for its fruit throughout the East. Perhaps Solomon’s garden of nuts was a part of his extensive gardens at Etham, six miles (9.7 kilometers) from Jerusalem.<\/p>\n<p class=\"h2\" id=\"WaterLily\">Water Lily <em>(Nymphaea)<\/em><\/p>\n<p>Any of numerous aquatic plants of this genus with floating leaves and showy flowers. The carved lily ornamentation of 1 Kings 7:19-26 and 2 Chronicles 4:5 was probably patterned after the flowers of the water lily. Few flowers can equal the Egyptian lotus or water lily <em>(Nymphaea lotus)<\/em> in beauty. It looks very much like a large white rose and at one time floated in profusion on the waters of the Nile.<\/p>\n<p>The common European white water lily <em>(N. alba)<\/em> was also familiar to the children of Israel. It grows not only in Europe but also in the Holy Land and North Africa. It is, however, not as common in Egypt as is the white lotus.<\/p>\n<p>Another water lily with which the Israelites were probably familiar is the blue lotus, <em>N. caerulea.<\/em> Its leaves are 12 to 16 inches (30.5 to 40.6 centimeters) across and it has light-blue flowers that are three to six inches (7.6 to 15.2 centimeters) in diameter.<\/p>\n<p class=\"h2\" id=\"Wheat\">Wheat <em>(Triticum aestivum, T. compositum)<\/em><\/p>\n<p>Various cereal grasses of this family widely cultivated for its edible grain. Five kinds of wheat are native to—and still wild in—the Holy Land, and at least eight others are cultivated there today; probably most, if not all, were known in Bible times. The wild varieties were probably more abundant then than they are today. Among these are the einkorn <em>(T. monococcum),<\/em> the thaoudar <em>(T. thaoudar),<\/em> and the wild emmer <em>(T. dicoccoides).<\/em> The composite wheat <em>(T. compositum),<\/em> with its branched spikes, often bearing as many as seven heads per stalk, is definitely referred to in Genesis 41:5-57. It is depicted on numerous Egyptian monuments and on inscriptions and is still commonly seen in the Nile Delta, where it is known as “mummy wheat.” It is also cultivated in the Holy Land.<\/p>\n<p>The most frequently mentioned wheat of the Bible is undoubtedly the commonly cultivated summer and winter wheat, <em>Triticum aestivum.<\/em> It is an abundant annual grass cultivated in Egypt and other Eastern lands since earliest times. The exact place of its origin is unknown. Grains of wheat have been found in the most ancient Egyptian tombs and in the remains of prehistoric lake dwellings in Switzerland. It was certainly the chief grain of Mesopotamia in Jacob’s time (Gn 30:14).<\/p>\n<p>Corn in biblical days often included a mixture of peas, beans, lentils, cummin, barley, millet, and spelt, but wheat was always its main constituent. Egypt was a great grain-producing country, and Abram (Gn 12:10) and Joseph’s brothers (ch 42) naturally turned to Egypt for wheat when famine visited Canaan.<\/p>\n<p>The mills, millstones, granaries, and threshing floors mentioned in the Bible all refer to equipment employed in processing grain to produce flour. The fine flour of which the showbread loaves were made (Lv 24:5) was unquestionably wheat flour. Wheat intended for home consumption was often stored in the central part of the house; this explains the story told in 2 Samuel 4:6. It was also sometimes stored in dry wells (2 Sm 17:19).<\/p>\n<p class=\"h2\" id=\"Wormwood\">Wormwood <em>(Artemisia judaica, A. herba-alba)<\/em><\/p>\n<p>Wormwood is a general name given to a group of woody plants with a strong aromatic odor. Wormwood plants have a strong, bitter taste, and their young shoots and branch tips furnish the “wormwood” of commerce. Its bitter taste accounts for its being spoken of with gall—as being symbolic of bitter calamity and sorrow (Prv 5:4; Jer 9:15; 23:15; Lam 3:15, 19). <em>Artemisia herba-alba<\/em> is the common species of wormwood in the Holy Land today. It is strongly aromatic, smelling like camphor, and bitter. <em>A. judaica<\/em> occurs only in the Sinai.<\/p>\n<p>Absinthe is made from species of this group. It first leads to greater activity and pleasant sensations and fills the mind with grandiose ideas (Lam 3:15). The habitual use of it, however, brings on a stupor and gradual diminution of intellectual faculties, ending in delirium and even death. Perhaps the hemlock of Amos 6:12 was wormwood.<\/p>","content_en":"<h3>PLANTS<\/h3>\n<p>Identifying biblical plants has always been a difficult task, partly because people continue to identify the biblical elm, sycamore, lily, rose, and vine with modern plants, and also because they assume that all the plants now growing in the Holy Land were there in ancient biblical days, or that the plants referred to in the Bible are still to be found there today. Unfortunately, many plants now quite common in the Holy Land were not there in biblical days. Many plants that once grew in abundance in the Holy Land are now extinct. Some have been driven out by foreign invaders; others have been exterminated or nearly exterminated by overcultivation of the land, the destruction of forests, and the resulting changes in climatic and other environmental conditions. At one time the Holy Land was a land of palm trees, with the date palm as abundant and characteristic there as it was in Egypt, but today the date palm is much less common. Similarly, in antiquity, the towering cedars clothed the slopes of Lebanon and other mountain ranges. Now the few remaining specimens must be carefully fenced in to protect them against trampling and the ravages of goats.<\/p>\n<p>Preview<\/p>\n<p>• Acacia<\/p>\n<p>• Acanthus<\/p>\n<p>• Algum<\/p>\n<p>• Almond<\/p>\n<p>• Almug<\/p>\n<p>• Aloe<\/p>\n<p>• Apple<\/p>\n<p>• Apricot<\/p>\n<p>• Ash<\/p>\n<p>• Aspen<\/p>\n<p>• Balm<\/p>\n<p>• Barley<\/p>\n<p>• Bdellium<\/p>\n<p>• Bean<\/p>\n<p>• Bitter Herbs<\/p>\n<p>• Boxthorn, European<\/p>\n<p>• Box Tree<\/p>\n<p>• Bramble<\/p>\n<p>• Broom<\/p>\n<p>• Buckthorn<\/p>\n<p>• Bush<\/p>\n<p>• Buttercup<\/p>\n<p>• Calamus<\/p>\n<p>• Cane<\/p>\n<p>• Caper Plant<\/p>\n<p>• Carob Tree<\/p>\n<p>• Cassia<\/p>\n<p>• Castor Oil Plant<\/p>\n<p>• Cedar<\/p>\n<p>• Chicory<\/p>\n<p>• Cinnamon<\/p>\n<p>• Citron Tree<\/p>\n<p>• Coriander<\/p>\n<p>• Cotton<\/p>\n<p>• Cucumber<\/p>\n<p>• Cummin<\/p>\n<p>• Cypress<\/p>\n<p>• Dandelion<\/p>\n<p>• Darnel Grass<\/p>\n<p>• Dill<\/p>\n<p>• Ebony<\/p>\n<p>• Endive<\/p>\n<p>• Fig, Fig Tree<\/p>\n<p>• Fir Tree<\/p>\n<p>• Flax<\/p>\n<p>• Frankincense<\/p>\n<p>• Galbanum<\/p>\n<p>• Garlic<\/p>\n<p>• Gourd, Wild<\/p>\n<p>• Hedge<\/p>\n<p>• Henna<\/p>\n<p>• Hyacinth<\/p>\n<p>• Hyssop<\/p>\n<p>• Juniper<\/p>\n<p>• Laurel or Sweet Bay<\/p>\n<p>• Leek<\/p>\n<p>• Lentil<\/p>\n<p>• Lettuce<\/p>\n<p>• Lily<\/p>\n<p>• Lotus Bush<\/p>\n<p>• Mallow<\/p>\n<p>• Mandrake<\/p>\n<p>• Melon<\/p>\n<p>• Millet<\/p>\n<p>• Mint<\/p>\n<p>• Mulberry<\/p>\n<p>• Mustard<\/p>\n<p>• Myrrh<\/p>\n<p>• Myrtle<\/p>\n<p>• Narcissus<\/p>\n<p>• Nard<\/p>\n<p>• Nettle<\/p>\n<p>• Nutmeg Flower<\/p>\n<p>• Oak<\/p>\n<p>• Oil Tree, Oleaster<\/p>\n<p>• Oleander<\/p>\n<p>• Olive, Olive Tree<\/p>\n<p>• Onion<\/p>\n<p>• Palm<\/p>\n<p>• Papyrus<\/p>\n<p>• Pine Tree<\/p>\n<p>• Pistachio<\/p>\n<p>• Plane Tree<\/p>\n<p>• Pomegranate<\/p>\n<p>• Poplar<\/p>\n<p>• Quince<\/p>\n<p>• Reed<\/p>\n<p>• Rue<\/p>\n<p>• Rush<\/p>\n<p>• Saffron<\/p>\n<p>• Sage<\/p>\n<p>• Spelt<\/p>\n<p>• Storax Tree<\/p>\n<p>• Sycamore<\/p>\n<p>• Tamarisk<\/p>\n<p>• Terebinth<\/p>\n<p>• Thistle, Thorn<\/p>\n<p>• Tulip<\/p>\n<p>• Tumbleweed<\/p>\n<p>• Vegetable<\/p>\n<p>• Vine<\/p>\n<p>• Walnut<\/p>\n<p>• Water Lily<\/p>\n<p>• Wheat<\/p>\n<p>• Wormwood<\/p>\n<p class=\"h2\" id=\"Acacia\">Acacia <em>(Acacia tortilis<\/em> and <em>A. seyal)<\/em><\/p>\n<p>Any tree or shrub of the mimosa family of plants growing in warm regions. The plant referred to in the <span>kjv<\/span> as “shittah” (singular) or “shittim” (plural) is undoubtedly the acacia tree, the only timber tree of any considerable size in the Arabian desert. <em>Acacia tortilis<\/em> is by far the largest and most common tree in the desert in which the Israelites wandered for 40 years. It is especially conspicuous on Mt Sinai and was probably the species used for the tabernacle furnishings. <em>A. seyal<\/em> is less common, at least today. It can grow as high as 25 feet (7.6 meters), and bears yellow flowers on twisted branches. The wood is close grained, heavy and hard, orange-brown in color, and much valued in cabinetwork. The ancient Egyptians clamped shut mummy coffins with acacia wood.<\/p>\n<p class=\"h2\" id=\"Acanthus\">Acanthus <em>(Acanthus syriacus)<\/em><\/p>\n<p>The acanthus, perhaps referred to in Job 30:7 and Zephaniah 2:9, is a perennial thistlelike herb or small shrub about three feet (.9 meter) tall, and is a common weed in all Eastern countries. It has been used since time immemorial as a model for the leaf or scroll decorations in art.<\/p>\n<p class=\"h2\" id=\"Algum\">Algum <em>(Juniperus excelsa Bieb)<\/em><\/p>\n<p>The timber from Lebanon referred to in 2 Chronicles 2:8 is probably the juniper. Some translators hold, however, that algum and almug are Hebrew variants for the same tree (see <span>nlt<\/span> mg, 2 Chr 2:8).<\/p>\n<p><em>See also<\/em> Almug (below).<\/p>\n<p class=\"h2\" id=\"Almond\">Almond <em>(Amygdalus communis)<\/em><\/p>\n<p>The almond is a peachlike tree with saw-toothed pointed leaves and gray bark. It grows to a height of from 10 to 25 feet (3 to 7.6 meters). It blooms very early in the year; its Hebrew name has its roots in “watch for.” To the Jews it was a welcome harbinger of spring (Jer 1:11).<\/p>\n\n<p class=\"h2\" id=\"Almug\">Almug <em>(Pterocarpus santalinus)<\/em><\/p>\n<p>The precious wood imported by King Solomon and used in making the pillars for the temple and for making harps and psalteries (1 Kgs 10:11-12). This timber was brought by sea from Ophir to Ezion-geber, near Elath. Modern authorities suggest that Ophir was either in Arabia, India, or East Africa near Mozambique. The reference to “algum“ in 2 Chronicles 2:8 is possibly to this tree. <em>See<\/em> Algum (above).<\/p>\n<p class=\"h2\" id=\"Aloe\">Aloe <em>(Aloe succotrina, Aquilaria agallocha)<\/em><\/p>\n<p>Chiefly African, lilylike plant of the genus <em>Aloes,<\/em> certain species of which yield a drug and a fiber. Aloe is an aromatic substance mentioned in the Bible, together with myrrh, balm, and other fragrant plants (Ps 45:8; Prv 7:17; Sg 4:14; Jn 19:39). Most scholars think these passages refer to two different plants. The OT plant is likely to have been <em>Aquilaria agallocha,<\/em> the eaglewood, a large tree growing up to 120 feet (36.6 meters) tall with a trunk 12 feet (3.7 meters) in circumference. It is native to northern India, Malaya, and Indochina. The decaying wood is highly fragrant, and as such is highly valued as perfume and incense and for fumigation.<\/p>\n<p>The aloe of John 19:39 is thought to be the true aloe <em>(Aloe succotrina),<\/em> the juice of which was used by the Egyptians in embalming. Its smell, however, is not very agreeable, and it has a bitter taste. It is sometimes used by veterinarians as a horse medicine.<\/p>\n<p class=\"h2\" id=\"Apple\">Apple <em>(Malus sylvestris)<\/em><\/p>\n<p>The identity of the fruit identified by the Hebrew word <span class=\"hebrew\" lang=\"he\">tappuach<\/span> (Prv 25:11; Sg 2:3, 5; 7:8; 8:5) continues to be debated. In most English translations it has been rendered “apple” because of its close linguistic tie to the Arabic word <em>tuffah.<\/em> Many scholars identify this tree as the apricot, questioning whether apples fit the biblical description “apples of gold” and whether the apple tree was cultivated in ancient Palestine. Recent excavations at Kadesh-barnea, however, have uncovered carbonized apples, probably a crab apple <em>(Malus sylvestris),<\/em> dating to the ninth century <span>BC<\/span>. This would certainly allow for this ornamental apple’s cultivation in Solomon’s gardens.<\/p>\n<p><em>See also<\/em> Apricot (below).<\/p>\n<p class=\"h2\" id=\"Apricot\">Apricot <em>(Prunus armeniaca)<\/em><\/p>\n<p>The identification of the Hebrew word <span class=\"hebrew\" lang=\"he\">tappuach<\/span> with the apricot continues to be debated. The apricot tree produces yellow-orange peachlike edible fruit and is native to western Asia and Africa. It is abundant in the Holy Land and probably has been so since early biblical times. The tree is a round-headed reddish-barked tree growing 30 feet (9.1 meters) tall. Most translations render this Hebrew word “apple,” though many scholars identify it with the apricot because of its descriptions in the biblical text (see Prv 25:11; Sg 2:3, 5; 7:8; 8:5; Jl 1:12).<\/p>\n<p><em>See also<\/em> Apple (above).<\/p>\n<p class=\"h2\" id=\"Ash\">Ash <em>(Alhagi maurorum, Fraxinus ornus, Tamarix mannifera)<\/em><\/p>\n<p>There are several ash trees found in the Near East. One of these, the prickly alhagi <em>(Alhagi maurorum),<\/em> is a member of the pea family. It is a low, many-stemmed, much-branched shrub growing about three feet (.9 meter) tall with somewhat hairy twigs and pealike flowers. During the heat of the day, leaves exude a sweet, gummy substance that hardens in the air and is collected by shaking the bushes over a spread-out cloth.<\/p>\n<p>The manna tamarisk <em>(Tamarix mannifera)<\/em> is a multibranched shrub or a small tree 9 to 15 feet (2.7 to 4.6 meters) tall with rigid branches that have tiny pink flowers. It is found on deserts from the Holy Land to Arabia and the Sinai.<\/p>\n<p>The flowering or manna ash <em>(Fraxinus ornus)<\/em> is a tree that grows from 15 to 50 feet (4.6 to 15.2 meters) tall. The fruits are very similar to those produced by our species of ash. The ash of Isaiah 44:14 (<span>kjv<\/span>) is believed to be the Aleppo pine.<\/p>\n<p class=\"h2\" id=\"Aspen\">Aspen <em>(Populus euphratica<\/em> or <em>P. tremula)<\/em><\/p>\n<p>Any of several trees of the genus <em>Populus<\/em> with leaves attached by flattened leafstalks so that they tremble or “quake” in the wind.<\/p>\n<p class=\"h2\" id=\"Balm\">Balm <em>(Balanites aegyptiaca, Pistacia lentiscus, Commiphora opobalsamum<\/em><em>)<\/em><\/p>\n<p>An oily aromatic resin exuded by chiefly tropical trees and shrubs and used medicinally; trees and shrubs producing this substance. References in Genesis 37:25, Jeremiah 8:22, 46:11, and 51:8 are thought to be either the Jericho balsam <em>(Balanites aegyptiaca)<\/em> or the lentisk or mastic tree <em>(Pistacia lentiscus).<\/em> The Jericho balsam is very common in Egypt, North Africa, the plains of Jericho, and the hot plains bordering on the Dead Sea. It is a small desert-loving plant, 9 to 15 feet (2.7 to 4.6 meters) tall, with slender, thorny branches and small clusters of green flowers.<\/p>\n<p>The lentisk or mastic tree is native to the Holy Land, and the reference in Genesis 43:11 is probably to this plant, since the implication is that this is a native product of the Holy Land unknown in Egypt at the time. This tree is a shrubby or bushy tree 3 to 10 feet (.9 to 3 meters) tall with evergreen leaves. The “balm” is a fragrant gummy exudation of the sap secured by making incisions in the stems and branches, usually in August. The best grades are in the form of yellow-white translucent tears or drops; they are employed in medicine as an astringent. The poorer grades are used extensively as a varnish. Children in the East use it as chewing gum.<\/p>\n<p>References to spices in 1 Kings 10:10, 2 Kings 20:13, Song of Songs 3:6, Isaiah 39:2, and Ezekiel 27:17 are thought to be the balm of Gilead <em>(Commiphora opobalsamum),<\/em> which in spite of its name is not a native of Gilead or even of the Holy Land but is indigenous to Arabia, especially the mountainous regions of Yemen. The trees were still in existence on the plain of Jericho at the time of the Roman conquest. The Roman conquerors carried branches to Rome as trophies of their victory over the Jews.<\/p>\n<p>This tree is a small, stiff-branched evergreen tree seldom more than 15 feet (4.6 meters) high with straggling branches. The “balm” is obtained by making incisions in the stem and branches of the tree. The sap soon hardens into small irregular nodules that are collected. Gum is also procured from green and ripe fruit.<\/p>\n<p><em>See also<\/em> Myrrh (below).<\/p>\n<p class=\"h2\" id=\"Barley\">Barley <em>(Hordeum distichon)<\/em><\/p>\n<p>A cereal grass bearing bearded flower spikes and edible seeds. The common barley <em>(Hordeum distichon),<\/em> the winter barley <em>(H. hex<\/em><em>astichon),<\/em> and the spring barley <em>(H. vulgare)<\/em> have been cultivated in temperate regions of the world since time immemorial and today still constitute one of the principal grain foods. Barley and wheat were the two staple cereal crops of Egypt and the Holy Land. Being less expensive, barley was mostly used for feeding cattle, although it was also used by itself or mixed with wheat and other seed as food for man (Ez 4:9-12). Barley is mentioned in the Bible over 30 times, either as a plant growing in the fields or in reference to products made from it, such as barley meal, barley bread, barley cakes, and barley loaves. As the common food of the poor, barley was also regarded as a symbol of poverty and cheapness or worthlessness (Hos 3:2).<\/p>\n<p class=\"h2\" id=\"Bdellium\">Bdellium <em>(Commiphora africana)<\/em><\/p>\n<p>Aromatic gum resin similar to myrrh, produced by various trees of the genus <em>Commiphora<\/em> of Africa and western Asia. The reference in Genesis 2:12 and Numbers 11:7 to bdellium is thought by most scholars today to refer to a gum resin, obtained from a shrub, <em>Commiphora africana<\/em>, that grows in south Arabia and northeastern Africa. The resin is yellowish, transparent, and fragrant, and looks like a pearl.<\/p>\n<p class=\"h2\" id=\"Bean\">Bean <em>(Faba vulgaris)<\/em><\/p>\n<p>The references in 2 Samuel 17:27-28 and Ezekiel 4:9 are generally regarded as referring to the broad bean. This species, an annual plant, is thought originally to have grown in northern Persia, but it was extensively cultivated in western Asia in very early times as a food plant. Beans have been found in the mummy coffins of Egyptian tombs, and they were also cultivated by the Greeks and Romans.<\/p>\n<p class=\"h2\" id=\"BitterHerbs\">Bitter Herbs <em>(Cichorium endivia, Taraxacum officinale, Lactuca sativa)<\/em><\/p>\n<p>The “bitter herbs” of Exodus 12:8 and Numbers 9:11 seem to have been plants like endive <em>(Cichorium endivia),<\/em> the common chicory <em>(Cichorium intybus),<\/em> lettuce <em>(Lactuca sativa),<\/em> or the common dandelion <em>(Taraxacum officinale).<\/em> These are all weedy plants common in modern Egypt and western Asia and are still eaten by people living there. The leaves of the ordinary garden lettuce are intensely bitter when bleached. This is also true of the common dandelion. Others suggest that the bitter herbs were derived from thorns and thistles.<\/p>\n<p class=\"h2\" id=\"BoxthornEuropean\">Boxthorn, European <em>(Lycium europaeum)<\/em><\/p>\n<p>Various thorny shrubs, some species of which bear purplish flowers and brightly colored berries. The reference in Judges 9:14-15 is thought to be to the European boxthorn or desert-thorn. It is a thorny shrub 6 to 12 feet (1.8 to 3.7 meters) tall with clustered leaves and small violet flowers eventually producing small globular red berries. It is native to and common throughout the Holy Land, especially in the region from Lebanon to the Dead Sea.<\/p>\n<p class=\"h2\" id=\"BoxTree\">Box Tree <em>(Buxus longifolia)<\/em><\/p>\n<p>The long-leaved box tree is a hardy evergreen tree found in the mountainous regions of the northern part of the Holy Land, the Galilean hills, and Lebanon. It grows to a height of about 20 feet (6.1 meters) with a slender trunk seldom more than six to eight inches (15.2 to 20.3 centimeters) in diameter. Its wood is very hard and takes a fine polish. It was cultivated by the Romans for its hard wood, which they inlaid with ivory for cabinets and jewel caskets. Scriptural references include Isaiah 41:19 and 60:13.<\/p>\n<p class=\"h2\" id=\"Bramble\">Bramble <em>(Rubus sanctus, R. ulmifolius)<\/em><\/p>\n<p>The Palestinian bramble <em>(Rubus sanctus)<\/em> and the closely related elm-leaf bramble <em>(R. ulmifolius)<\/em> are prickly evergreen shrubs that spread by means of suckers. The stems and young shoots are covered with a characteristic bloom or whitish powder and short hairs. The prickles are strong, erect, and hairy. The flowers are white, pink, rose, or purple in color, and the fruit is round and black.<\/p>\n<p><em>See also<\/em> Thistle, Thorn (below).<\/p>\n<p class=\"h2\" id=\"Broom\">Broom <em>(Retama raetam)<\/em><\/p>\n<p>A shrub native to Eurasia. The word translated “juniper” in the <span>kjv<\/span> has nothing to do with the true junipers but refers rather to a species of broom, known as the white broom <em>(Retama raetam).<\/em> Its branches are longer and flexible, forming an erect, dense bush 3 to 12 feet (.9 to 3.7 meters) tall. The leaves are small and sparse, yet it forms an agreeable shade in a desert region. The white pealike flowers are sweet and very fragrant and are borne in clusters along the twigs. It is a beautiful shrub that grows in the desert regions of Palestine, Syria, and Persia. In many desert areas it is the only bush that affords any shade (1 Kgs 19:4-5).<\/p>\n<p>The “juniper roots” of Job 30:4 are not the roots of either the juniper or white broom. The roots of the latter are very nauseating and could not be eaten in the manner described by Job. Job’s “juniper roots” were probably an edible parasitic plant <em>(Cynomorium coccineum).<\/em> This plant grows in salt marshes and maritime sands. It is frequently eaten in times of food scarcity and at one time was highly prized for its supposed medicinal value in the treatment of dysentery.<\/p>\n<p class=\"h2\" id=\"Buckthorn\">Buckthorn <em>(Rhamnus palaestina)<\/em><\/p>\n<p>The Palestinian buckthorn is a shrub or small tree attaining a height of three to six feet (.9 to 1.8 meters) with velvety, thorny branches, evergreen leaves, and clusters of small flowers blooming in March or April. It grows in thickets and on hillsides from Syria and Lebanon through the Holy Land to Arabia and the Sinai.<\/p>\n<p class=\"h2\" id=\"Bush\">Bush <em>(Acacia nilotica, Loranthus acaciae)<\/em><\/p>\n<p>Low, branching, woody plant, usually smaller than a tree. There are differences of opinion in regard to the bush out of which the Lord appeared to Moses (Ex 3:2-4). From the biblical account, it seems most likely that the event was a miraculous one. However, some seek a natural explanation and believe that the burning bush may have been the crimson-flowered mistletoe or acacia strap flower <em>(Loranthus acaciae),<\/em> which grows in great profusion as a partial parasite on the various acacia shrubs, such as the thorny acacia <em>(Acacia nilotica),<\/em> in the Holy Land and Sinai. When in full bloom, the mistletoe imparts to the shrub or tree the appearance of being on fire because its brilliant flame-colored blossoms stand out against the green foliage and yellow flowers of the host plants.<\/p>\n<p class=\"h2\" id=\"Buttercup\">Buttercup <em>(Ranunculus asiaticus)<\/em><\/p>\n<p>The Persian buttercup is one of the flowers or grasses of the field (Mt 6:28-30). It is a showy plant blooming in all brilliant colors except blue, with double flowers sometimes measuring two inches (5.1 centimeters) across.<\/p>\n<p class=\"h2\" id=\"Calamus\">Calamus <em>(Acorus calamus, Andropogon aroma<\/em><em>ticus)<\/em><\/p>\n<p>A plant, or its aromatic root; any of a variety of tropical Asiatic palms. One of the plants that grew in Solomon’s garden (Sg 4:14). The sweet flag <em>(Acorus<\/em> <em>calamus)<\/em> and the beardgrass <em>(Andropogon aromaticus)<\/em> have been suggested as the plants from which calamus came. The sweet flag is highly aromatic and grows in Europe and Asia, but it is not known in the Holy Land. Indigenous to India, beardgrass is highly odoriferous when bruised and is thought to have furnished the calamus of the Bible. It yields an oil known as ginger-grass oil.<\/p>\n<p class=\"h2\" id=\"Cane\">Cane <em>(Saccharum officinarum)<\/em><\/p>\n<p>It is thought that there were two species of sugarcane indigenous to and growing wild in the Holy Land. One of these, <em>Saccharum sara,<\/em> is known to be only from Lebanon. The other native species is <em>S. biflorum,<\/em> which grows on the banks of ditches and streams from Syria and Lebanon through the Holy Land south to Stony Arabia and the Sinai. This may be the wild cane familiar to the Jews. Most authorities, however, think that the “sweet cane” of Isaiah 43:24 was the true sugarcane <em>(S. officinarum).<\/em> This plant is thought to have originated in the tropics of the eastern hemisphere. It has been cultivated by people since time immemorial and is not now known in the wild state anywhere. It is a tall, stout perennial grass, maizelike in aspect with many jointed stems and a large plumelike terminal cluster of flowers.<\/p>\n<p class=\"h2\" id=\"CaperPlant\">Caper Plant <em>(Capparis sincula)<\/em><\/p>\n<p>Spiny, trailing shrub of Mediterranean region; the flower bud of this shrub. The word “desire” in Ecclesiastes 12:5 may actually refer to the caper berry. The common caper or caper berry grows profusely in Syria, Lebanon, the Holy Land, and in the mountain valleys of Sinai. The plant may sometimes grow upright but more generally spreads itself weakly over the ground like a vine, covering rocks, ruins, and old walls like ivy. The young flower buds, pickled in vinegar, were used by the ancients as a condiment for meat. The berries were also used in cooking.<\/p>\n<p class=\"h2\" id=\"CarobTree\">Carob Tree <em>(Ceratonia siliqua)<\/em><\/p>\n<p>Evergreen of the Mediterranean region having edible pods. Scholars generally agree that the pods of the carob or locust tree were the “husks” of Jesus’ parable of the prodigal son (Lk 15:16). The carob is an attractive evergreen leguminous tree that is very common throughout the Holy Land, Syria, and Egypt. The pods are most abundant in April and May and contain numerous pealike seeds embedded in an agreeably flavored mucilaginous sweetish pulp. The pods are also used abundantly now as they were in antiquity for feeding cattle, horses, and pigs. In time of scarcity, they are used as human food and perhaps even regularly by the very poor. The carob is frequently mentioned in the Talmud as a source of good food for domestic animals. The seeds of the carob were formerly employed as a standard of weight and are the source of the term “carat.” Some commentators suggest that the “locusts” eaten by John the Baptist (Mt 3:4) were not insects but the fruit of the carob tree.<\/p>\n<p class=\"h2\" id=\"Cassia\">Cassia <em>(Cinnamomum cassia, Saussurea lappa)<\/em><\/p>\n<p>Tree of tropical Asia with bark similar but inferior to cinnamon. The “cassia” of Exodus 30:24 and Ezekiel 27:19 is the cassia bark tree, <em>Cinnamomum cassia.<\/em> In Psalm 45:8 the reference seems to be to the Indian orris, <em>Saussurea lappa.<\/em><\/p>\n<p class=\"h2\" id=\"CastorOilPlant\">Castor Oil Plant <em>(Ricinus communis)<\/em><\/p>\n<p>Large plant, native to tropical Africa and Asia, cultivated for ornamental reasons and for extraction of oil from its seeds. The gourd of Jonah 4:6-7 was probably the ordinary castor bean. The castor bean is a tender shrub, growing 3 to 12 or more feet (.9 to 3.7 meters) tall with huge leaves that resemble the outstretched human hand. The castor bean plant is found in waste places, especially near water, in both Lebanon and the Holy Land and often is cultivated. In hot climates it becomes treelike and affords a dense shade by the abundance of its huge, umbrella-like leaves. It is known in the Orient for the rapidity of its growth. The oil extracted from the seeds of the castor bean was used by the Jews in ceremonial rites and is mentioned among the five kinds of oil that rabbinical tradition sanctioned for such use. The seeds themselves are poisonous when eaten.<\/p>\n<p class=\"h2\" id=\"Cedar\">Cedar <em>(Cedrus libani)<\/em><\/p>\n<p>Any of several coniferous evergreen trees of the genus native to the Old World. With few exceptions, the references to “cedar” are to the well-known cedar of Lebanon. This is a noble tree, the tallest and most massive with which the Israelites were acquainted. It grows quite rapidly, attaining a height of up to 120 feet (36.6 meters) with a trunk diameter of as much as 8 feet (2.4 meters). In Solomon’s day these trees were obviously abundant on the mountains of Lebanon, but now, because of excessive lumbering, they are very rare. The cedar of Lebanon was held in high esteem not only for its vigor, beauty, and age but also for the fragrance and remarkable lasting qualities of the wood. It symbolizes grandeur, might, majesty, dignity, lofty stature, and wide expansion. References in Ezekiel 17:3, 22-24, and 31:3-18 beautifully illustrate how these lofty kings of the forest symbolize and typify worldly strength, power, and glory.<\/p>\n<p class=\"h2\" id=\"Chicory\">Chicory <em>(Cichorium intybus)<\/em><\/p>\n<p><em>See<\/em> Bitter Herbs (above).<\/p>\n<p class=\"h2\" id=\"Cinnamon\">Cinnamon <em>(Cinnamomum zeylanicum)<\/em><\/p>\n<p>Two varieties of trees of this genus, native to tropical Asia, with aromatic bark that, when ground, is used as a spice. The cinnamon of Exodus 30:23, Proverbs 7:17, Song of Songs 4:14, and Revelation 18:13 is undoubtedly <em>Cinnamomum zeylanicum.<\/em> The tree is a rather low-growing one, never getting more than 30 feet (9.1 meters) high, with a smooth, ash-colored bark and widespread branches and white flowers. Its shiny, beautifully veined evergreen leaves grow about nine inches (22.9 centimeters) long and two inches (5.1 centimeters) wide.<\/p>\n<p>The Jews always regarded cinnamon as a deliciously fragrant substance and valued it highly as a spice and a perfume. It was one of the principal ingredients used in the manufacture of the precious ointments, or “holy oil,” that Moses was commanded to use in the tabernacle for anointing the sacred vessels and officiating priests. It was undoubtedly very costly and precious.<\/p>\n<p class=\"h2\" id=\"CitronTree\">Citron Tree <em>(Tetraclinis articulata)<\/em><\/p>\n<p>Tree native to Asia bearing lemonlike fruit with a thick, fragrant rind. It seldom exceeds a height of 30 feet (9.1 meters) and has hard, dark-colored, durable, fragrant wood that takes a fine polish. The wood was one of the most highly prized woods of the ancients, who employed it extensively for cabinetwork. It was commonly referred to as being worth its weight in gold. The wood, owing to its resinous properties, is slow to decay and remains practically uninjured by insects.<\/p>\n<p class=\"h2\" id=\"Coriander\">Coriander <em>(Coriandrum sativum)<\/em><\/p>\n<p>The references in Exodus 16:31 and Numbers 11:7 are clearly to the common coriander plant. The coriander was found quite commonly growing along with grain in cultivated fields throughout the Holy Land. It grows wild in Egypt and was used by the ancients both as condiment and as a medicine. The leaves are quite aromatic and are used in soups and for flavoring puddings, curries, and wines. The coriander is still used today as a spice by the Arabs. In Scripture it is mentioned only in connection with manna, which was said to resemble coriander seeds in size, shape, and color.<\/p>\n<p class=\"h2\" id=\"Cotton\">Cotton <em>(Gossypium herbaceum)<\/em><\/p>\n<p>Any of various plants or shrubs of this genus grown in warm climates for the soft white fiber attached to their seeds and the oil from these seeds. The “green” of the <span>kjv<\/span> in Esther 1:6 is undoubtedly a reference to the Levant cotton <em>(Gossypium herbaceum)<\/em> that was cultivated since time immemorial in the Far East. Alexander the Great brought it back from India. It is probable that the Jews became acquainted with cotton during the period of their Persian captivity under King Ahasuerus.<\/p>\n<p class=\"h2\" id=\"Cucumber\">Cucumber <em>(Cucumis chate, C. sativus)<\/em><\/p>\n<p>The cucumber is an annual climbing or trailing vine, the origin of which is unknown. It has been cultivated in all the warm countries of the Old World since prehistoric times. Cucumbers are usually eaten raw; a cucumber and a barley cake or some other kind of bread often constitute a meal. The reference to “a lodge in a garden of cucumbers” (Is 1:8) refers to the crudely built small house or lodge often set up in Palestinian cucumber fields and vineyards.<\/p>\n<p class=\"h2\" id=\"Cummin\">Cummin <em>(Cuminum cyminum)<\/em><\/p>\n<p>The references in Isaiah 28:25-27 and Matthew 23:23 are clearly to the cummin—a common, annual plant of the carrot family said to be native to Egypt and the region of the eastern Mediterranean. It has long been cultivated for its powerfully aromatic and pungent seeds, which are similar to caraway seeds but larger. They do not have as agreeable a taste as caraway seeds but nevertheless were used extensively as a flavor or spice and sometimes were even mixed with flour in making bread. Cummin was also used medicinally and as a condiment with fish and meats.<\/p>\n<p class=\"h2\" id=\"Cypress\">Cypress <em>(Cupressus sempervirens horizontalis)<\/em><\/p>\n<p>The cypress is a massive, tall-growing evergreen with scalelike leaves and is widely distributed in the mountainous regions of the Holy Land. On Mt Lebanon and Mt Hermon it grows together with the cedar and oak. Its usual height is 50 to 60 feet (15.2 to 18.3 meters), but it may grow as tall as 80 feet (24.2 meters). It is said to have been used extensively in shipbuilding by the Phoenicians, Cretans, and Greeks. There is general agreement that the “gopher wood” of Genesis 6:14 is cypress because the wood is very durable.<\/p>\n<p class=\"h2\" id=\"Dandelion\">Dandelion <em>(Taraxacum officinale)<\/em><\/p>\n<p><em>See<\/em> Bitter Herbs (above).<\/p>\n<p class=\"h2\" id=\"DarnelGrass\">Darnel Grass <em>(Lolium temulentum)<\/em><\/p>\n<p>It is generally agreed that the “tares” of the <span>kjv<\/span> (Mt 13:24-30) are the annual or bearded darnel grass. It is a strong grass closely resembling wheat or rye in appearance. The seeds are much smaller than those of wheat or rye, but it is extremely difficult to distinguish it from wheat or rye in its early stages. If it is not eradicated early but is left until the time of harvest, it is cut down with the wheat and the two are subsequently very difficult to separate. The seeds are poisonous, either due to some chemicals naturally present or because of a fungus that grows within the seeds.<\/p>\n<p class=\"h2\" id=\"Dill\">Dill <em>(Anethum graveolens)<\/em><\/p>\n<p>Dill is a weedy annual plant resembling parsley and fennel, 12 to 20 inches (30.5 to 50.8 centimeters) tall with yellow flowers. The reference in Matthew 23:23 (<span>kjv<\/span>) to anise is probably a reference to dill. This plant is widely cultivated for seeds that are aromatic and carminative.<\/p>\n<p class=\"h2\" id=\"Ebony\">Ebony <em>(Diospyros ebenaster, D. ebenum, D. mela<\/em><em>noxylon)<\/em><\/p>\n<p>Chiefly tropical tree of southern Asia with hard, dark-colored heartwood. Ebony comes from the date plum or date tree <em>(Diospyros ebenaster<\/em> and <em>D. melanoxylon)<\/em> of India and is quite different from the date palm. It was sent by Phoenician ships across the Arabian Sea and up the Red Sea to the market in Tyre, from which it was carried overland by camel caravans. The outer wood of these trees is white and soft, but when old, the interior wood becomes hard, black, heavy, and durable and still constitutes most of the costly ebony of commerce. Ebony takes on a fine polish and is highly valued for cabinetwork, for turnery, for the manufacture of fancy ornamental articles and instruments, and as a veneer for other woods.<\/p>\n<p>Ezekiel mentions ivory and ebony together (Ez 27:15). Ebony was and still is frequently inlaid with ivory, with which it contrasts so strikingly in color.<\/p>\n<p class=\"h2\" id=\"Endive\">Endive <em>(Cichorium endivia)<\/em><\/p>\n<p><em>See<\/em> Bitter Herbs (above).<\/p>\n<p class=\"h2\" id=\"FigFigTree\">Fig, Fig Tree <em>(Ficus carica)<\/em><\/p>\n<p>Any of several trees or shrubs of this genus, native to the Mediterranean region; its edible fruit. The common fig, mentioned some 60 times in the Bible, is one of the most important Bible plants. Its leaves are spoken of first in Genesis 3:7. The fig is generally regarded as native to southwestern Asia and Syria, but already in early times it was also cultivated extensively in Egypt and the Holy Land, where it was one of the principal foods. First Samuel 25:18 states that a part of the gift sent by Abigail to David consisted of 200 cakes of figs.<\/p>\n<p>The fig tree has a very peculiar type of fruit called a syconium, which is actually a very much enlarged and fleshy receptacle. It is pollinated by a wasp, without which it cannot get its fruit; this was discovered when it was first transplanted to California.<\/p>\n<p>The fig puts out its earliest fruit buds before its leaves, the former in February and the latter in April or May. When the leaves are out, the fruit ought to be ripe (Mt 21:19).<\/p>\n<p>Whenever the prophets of old berated the people for their wickedness, they often threatened that the vine and the fig crops would be destroyed. And when they held out the promise of great rewards, they said that the vine and fig crop would be restored (Jer 8:13; Hos 2:12; Jl 1:7, 12; Mi 4:4; Zec 3:10).<\/p>\n<p class=\"h2\" id=\"FirTree\">Fir Tree <em>(Abies cilicica)<\/em><\/p>\n<p>This a generic term for various evergreen trees having flat needles and erect cones. In all probability, most of the references in Scripture to the fir are references to the pine, cypress, or juniper. The only true fir in the Holy Land grows in the higher parts of Lebanon and the mountains northward. It attains a height of 30 to 75 feet (9.1 to 22.9 meters) and is widely cultivated.<\/p>\n<p class=\"h2\" id=\"Flax\">Flax <em>(Linum usitatissimum)<\/em><\/p>\n<p>Any of several plants of this genus, one particularly being widely cultivated for the linseed oil from its seeds and the fine textile fibers from its stems. Flax is the oldest known of the textile fibers. Cotton is identified only once in the Bible (Est 1:6). There is no mention of any other fiber plant being cultivated in Egypt or the Holy Land in biblical days, and for that reason it is thought that linen was the material out of which clothes other than woolen ones were made. Linen was also used for domestic purposes such as towels (Jn 13:4-5), napkins (11:44), girdles and undergarments (Is 3:23; Mk 14:51), nets (Is 19:8-9), and measuring lines (Ez 40:3). The priests serving in the temple were to wear nothing but linen clothes; a mixed cloth of wool and flax together was strictly forbidden to the Jews (Lv 19:19; Dt 22:11).<\/p>\n<p>At least three kinds of linen were used in biblical times, and apparently there were particular uses for each kind. Ordinary linen of coarsest texture is mentioned in Leviticus 6:10, Ezekiel 9:2, Daniel 10:5, and Revelation 15:6. The second type of linen of superior quality is mentioned in Exodus 26:1 and 39:27. A third type of linen of finest texture and high cost is mentioned in 1 Chronicles 15:27, Esther 8:15, and Revelation 19:8.<\/p>\n<p>The common flax plant grows from one to four feet (.3 to 1.2 meters) tall with a simple, slender, wirelike stem and numerous small, pale, lancelike green leaves. The failure of the flax crop is listed as one of God’s punishments (Hos 2:9). The manufacture of linen from flax fibers was a domestic industry of Jewish women (Prv 31:13, 19), ranging from ordinary clothing to the robes and aprons worn by the priest and temple attendants. Linen was also used for wicks in lamps (Is 42:3).<\/p>\n<p class=\"h2\" id=\"Frankincense\">Frankincense <em>(Boswellia)<\/em><\/p>\n<p>Aromatic genus resin used chiefly as incense. Frankincense is obtained from three species of a single genus of plants that grow in southern Arabia, Ethiopia, Somaliland, India, and the East Indies. The trees are large in size, related to the turpentine or terebinth tree and to those that produce balsam and myrrh. The gum has a bitter taste and gives off a strong odor in the form of a volatile oil when warmed or burned. It is obtained by successive incisions in the bark of the trunk and in the branches of living trees. It is thought that the Hebrews imported all their frankincense from Arabia, especially from the region about Sheba.<\/p>\n<p>Frankincense is mentioned 21 times in the Bible (e.g., Ex 30:34; 1 Chr 9:29; Neh 13:9; Sg 3:6; 4:6, 14; Mt 2:11; Rv 18:13) and was probably employed almost exclusively in the sacrificial services of the tabernacle and temple until the time of Solomon. It has always been the most important incense resin in the world.<\/p>\n<p class=\"h2\" id=\"Galbanum\">Galbanum <em>(Ferula galbaniflua)<\/em><\/p>\n<p>Galbanum is a malodorous yellowish or brownish gum resin containing the chemical substance umbelliferone, obtained from several species of plants related to the fennel, native to Syria and Persia. The gum is a natural exudation of the stem or is obtained by making a transverse incision in the young stem a few inches above the ground. The milky juice soon hardens and forms one of the kinds of commercial galbanum. Its odor is strongly balsamic, pungent, and disagreeable when burned. Galbanum was one of the ingredients used to form the “holy incense” (Ex 30:34).<\/p>\n<p class=\"h2\" id=\"Garlic\">Garlic <em>(Allium sativum)<\/em><\/p>\n<p><em>See<\/em> Onion (below).<\/p>\n<p class=\"h2\" id=\"GourdWild\">Gourd, Wild <em>(Citrullus colocynthis)<\/em><\/p>\n<p>There has been considerable difference of opinion regarding the meaning of the words translated “wild gourds” (2 Kgs 4:39) or “gall” (Dt 29:18; 32:32; Ps 69:21; Jer 8:14; 9:15; 23:15; Lam 3:5, 19; Am 6:12; Mt 27:34; Acts 8:23). Most scholars today believe the plant referred to was the colocynth, a cucumber-like vine that trails on the ground or climbs over shrubs and fences. The fruit contains a soft spongy pulp, which is intensely bitter, strongly cathartic, and sometimes poisonous.<\/p>\n<p class=\"h2\" id=\"Hedge\">Hedge <em>(Rhamnus palaestina, Balanites aegyptiaca, Lycium europaeum)<\/em><\/p>\n<p>Row of closely planted shrubs or low-growing trees forming a fence or boundary. A number of plants were used to provide hedges in Bible times. One of these was the Palestine buckthorn, <em>Rhamnus palaestina.<\/em> This plant is a shrub or a small tree growing from three to six feet (.9 to 1.8 meters) tall with velvety, thorny branches, evergreen leaves, and clusters of small flowers blooming in March and April. It grows in thickets and on hillsides from Syria through the Holy Land to Arabia and the Sinai. The Jericho balsam <em>(Balanites aegyptiaca)<\/em> and the European boxthorn <em>(Lycium europaeum)<\/em> are also prickly shrubs widely used as hedges in the Holy Land and may be the plants referred to in Proverbs 15:19 and Hosea 2:6.<\/p>\n<p class=\"h2\" id=\"Henna\">Henna <em>(Lawsonia inermis)<\/em><\/p>\n<p>Tree or shrub of Asia and northern Africa with fragrant reddish or white flowers and leaves from which a reddish dye is made. The plant referred to in Song of Songs 1:14 and 4:13 and translated as “camphire” (<span>kjv<\/span>) is thought by scholars today to refer to the henna plant. It is a native of northern India and grows wild in the Sudan, Egypt, Arabia, Syria, Lebanon, and the Holy Land. It grows from 4 to 12 feet (1.2 to 3.7 meters) tall, and its scent is similar to that of roses.<\/p>\n<p>Henna leaves are dried, crushed into a powder, mixed with water, and made into a paste that has been used since time immemorial as a cosmetic. A number of mummies have been found decorated with henna. Henna was used to provide a bright yellow, orange, or red color to the fingernails, toenails, the tips of the fingers, the palms of the hand, and the soles of the feet of young girls. Men also used it for coloring their beards and the manes and tails of horses. The dye had to be renewed once every two or three weeks. This use of henna as a cosmetic was common in Egypt at the time the children of Israel were there as slaves; they were undoubtedly familiar with it.<\/p>\n<p class=\"h2\" id=\"Hyacinth\">Hyacinth <em>(Hyacinthus orientalis)<\/em><\/p>\n<p>The lily referred to in Song of Songs 2:1-2, 16; 4:5; and 6:2-4 may well be the garden hyacinth. It is native to, and very common in, the fields and rocky places in the Holy Land, Lebanon, and northward. Its flowers in the wild form are always deep blue and very fragrant.<\/p>\n<p><em>See also<\/em> Lily (below).<\/p>\n<p class=\"h2\" id=\"Hyssop\">Hyssop <em>(Origanum maru)<\/em><\/p>\n<p>Woody plant native to Asia with spikes of small blue flowers and aromatic leaves used as a condiment and in perfumery. There is little agreement among botanists as to the exact identity of the biblical “hyssop.” Some have suggested <em>Hyssopus offici<\/em><em>nalis,<\/em> the well-known garden herb now called hyssop. However, this plant is not native either to the Holy Land or Egypt, being found only in southern Europe. Moreover, it does not fit the requirements of the biblical plant.<\/p>\n<p>The “hyssop” of the OT is likely the Syrian or Egyptian marjoram <em>(Origanum maru).<\/em> It is referred to in Exodus 12:22; Leviticus 14:4-6, 52; Numbers 19:6, 18; 1 Kings 4:33; Psalm 51:7; and Hebrews 9:19. The marjorams are mints growing (under favorable conditions) about two or three feet (.6 to .9 meter) tall, but more often are dwarfed when growing in rock crevices and walls (cf. 1 Kgs 4:33). An aromatic substance is obtained from the crushed and dried leaves. If gathered together in a bunch with leaves and flowers, the hairy stems of the marjoram would hold liquid very well and would make an excellent sprinkler.<\/p>\n\n<p>The hyssop of the crucifixion passage in the NT (Jn 19:29) is probably the sorghum, a tall cereal plant grown primarily for food but also used for brushes and mops.<\/p>\n<p class=\"h2\" id=\"Juniper\">Juniper <em>(Juniperus)<\/em><\/p>\n<p>Variety of evergreen tree or shrub. The plant referred to in Jeremiah 17:6 and 48:6 and translated in the <span>kjv<\/span> “heath” is probably the savin or Phoenician juniper. The Phoenician juniper, <em>Juniperus phoenicia,<\/em> is found in the hills and rocky places of Arabia. The savin juniper, <em>J. sabina,<\/em> is common throughout the deserts, plains, and rocky places of Syria and Palestine. These references are to the brown-berried cedar, or sharp cedar.<\/p>\n<p class=\"h2\" id=\"LaurelorSweetBay\">Laurel or Sweet Bay <em>(Laurus nobilis)<\/em><\/p>\n<p>Shrub or tree native to the Mediterranean region. While the reference in Psalm 37:35 may be to the cedar of Lebanon, most scholars refer the “green bay tree” (<span>kjv<\/span>) of the psalmist to the sweet bay, a native of the Holy Land, inhabiting thickets and woods from the coast to the middle montane zone. It is an evergreen tree attaining a height from 40 to 60 feet (12.2 to 18.3 meters).<\/p>\n<p>Even though the tree is abundant on Mt Carmel and around Hebron, it is generally not common in the Holy Land. Its leaves are still used as a condiment, and its fruit, leaves, and bark have long been used in medicine.<\/p>\n<p class=\"h2\" id=\"Leek\">Leek <em>(Allium porrum)<\/em><\/p>\n<p><em>See<\/em> Onion (below).<\/p>\n<p class=\"h2\" id=\"Lentil\">Lentil <em>(Lens esculenta)<\/em><\/p>\n<p>The lentil plant to which Genesis 25:29-34, 2 Samuel 17:27-29, 23:11, and Ezekiel 4:9 refer is a small, erect, annual, vetchlike plant with slender stems and tendril-bearing leaves. It produces small, white, violet-striped flowers with flat, pealike pods in which the lentils are borne.<\/p>\n<p class=\"h2\" id=\"Lettuce\">Lettuce <em>(Lactuca sativa)<\/em><\/p>\n<p><em>See<\/em> Bitter Herbs (above).<\/p>\n<p class=\"h2\" id=\"Lily\">Lily <em>(Lilium)<\/em><\/p>\n<p>Any of various plants of the genus <em>Lilium<\/em> having large, variously colored, trumpet-shaped flowers; and related plants. The lily is one of the most famous of all the plants in the Bible, but it is also one about which there has been considerable difference of opinion. It seems probable that several kinds of plants, perhaps five or six, are called lilies in the <span>kjv<\/span>. Most authorities regard the Palestine anemone or wind flower, <em>Anemone coronaria,<\/em> as the “lily of the field” (Mt 6:28, <span>kjv<\/span>) that surpassed Solomon in all his glory. These flowers are found in every part of the Holy Land in profusion; the most common forms are scarlet or yellow, but the Palestine anemone may also be blue, purple, rose, or white in color. The flower attains a diameter of two and three-quarter inches (7 centimeters).<\/p>\n<p>An alternative suggestion is the Palestinian chamomile, <em>Anthemis palaestina,<\/em> a common, white, daisylike plant. The chamomile is gathered like dry grass and thrown into the furnace when it dries up.<\/p>\n<p>Another proposed plant is <em>Lilium chalcedonicum,<\/em> the scarlet or Martagon lily. The statement in Song of Songs 5:13—“his lips like lilies”—would better fit this plant than the Palestine anemone. The reference is apparently to a rare plant of exceptional beauty. The scarlet lily is rare in the Holy Land; indeed, some botanists doubt that it lives there.<\/p>\n<p>The references in 1 Kings 7:19, 22, 26 and 2 Chronicles 4:5 are probably to the water lily, <em>Nymphaea alba,<\/em> which served as the pattern. The water lily is quite common in Europe and also in the Holy Land and northern Africa.<\/p>\n<p class=\"h2\" id=\"LotusBush\">Lotus Bush <em>(Zizyphus lotus)<\/em><\/p>\n<p>The “shady trees” of Job 40:21-22 (<span>kjv<\/span>; cf. <span>nlt<\/span> “lotus plants”) may refer to the lotus bush of the Middle East, <em>Zizyphus lotus,<\/em> a shrub or low tree that grows to a height of about five feet (1.5 meters) with smooth, zigzag, whitish branches.<\/p>\n<p>Other commentators believe that the shady trees of Job are large-leafed trees such as the plane tree, <em>Platanus orientalis,<\/em> or the oleander, <em>Nerium oleander.<\/em> This suggestion is based on the assumption that the animal described in Job 40 is the hippopotamus, and it seems unlikely that the hippopotamus would live under a lotus bush or even be found in places where this shrub grows. These individuals regard the plane tree or the oleander as more likely.<\/p>\n<p class=\"h2\" id=\"Mallow\">Mallow <em>(Atriplex)<\/em><\/p>\n<p>The Hebrew word used in Job 30:4 implies saltiness, and for this reason botanists believe that it refers to one of the species of the saltwort or orach. Twenty-one species of saltwort occur in the Holy Land, almost all of which are common and could well meet the requirements of the text. <em>Atriplex halimus<\/em> is the species usually suggested, a strong-growing bushy shrub related to the spinach.<\/p>\n<p class=\"h2\" id=\"Mandrake\">Mandrake <em>(Mandragora officinarum)<\/em><\/p>\n<p>The mandrake or love apple is a stemless herbaceous perennial related to the nightshade, potato, and tomato. It has a large, beetlike, often forked taproot from the top of which arise many dark leaves about a foot (30.5 centimeters) long and four inches (10.2 centimeters) wide. The plant is slightly poisonous, and the thick taproots have some resemblance in shape to the lower parts of the human body. For this reason certain aphrodisiac properties were ascribed to it (cf. Gn 30:14-16).<\/p>\n<p>The love apple was a common plant in deserted fields throughout the Holy Land. It is native to the entire Mediterranean region, southern Europe, and Asia Minor. The mandrake is mentioned in Song of Songs 7:13, though some scholars believe the writer may actually have been referring to the citron or to the common edible field mushroom, <em>Agaricus campestris.<\/em><\/p>\n<p class=\"h2\" id=\"Melon\">Melon <em>(Cucumis melo, Citrullus vulgaris)<\/em><\/p>\n<p>Any of several varieties of these two related vines having a hard rind and juicy flesh. The melons of Numbers 11:5 may be either the muskmelon <em>(Cucumis melo)<\/em> or the watermelon <em>(Citrullus vulgaris).<\/em> It may be that both fruits are referred to.<\/p>\n\n<p class=\"h2\" id=\"Millet\">Millet <em>(Panicum miliaceum)<\/em><\/p>\n<p>A grass grown in Eurasia for its edible seed. Millet seeds are the smallest of all the grass seeds cultivated as food but are produced profusely. Millet is an annual grass seldom more that two feet (.6 meter) tall. The small seeds of the millet are used on cakes and eaten uncooked by the poor of the land.<\/p>\n<p class=\"h2\" id=\"Mint\">Mint <em>(Mentha)<\/em><\/p>\n<p>Any of various plants of this family with aromatic foliage that is processed for flavoring. Quite a few mints are common in the Holy Land, but the horse mint <em>(Mentha longifolia)<\/em> is probably the one referred to in Matthew 23:23 and Luke 11:42. Mints were employed by the ancient Hebrews, Greeks, and Romans for flavoring, as a carminative in medicine, and as a condiment in cooking.<\/p>\n<p class=\"h2\" id=\"Mulberry\">Mulberry <em>(Morus nigra)<\/em><\/p>\n<p>Any tree of this family, some bearing dark-purple fruit and one bearing white fruit, having leaves used as food for silkworms. The sycamine tree of Luke 17:6 (<span>kjv<\/span>) is evidently the black mulberry, <em>Morus nigra.<\/em> It is a low-growing, thick-crowned, stiff-branched tree standing from 24 to 35 feet (7.3 to 10.7 meters) tall, though rarely more than 30 feet (9.1 meters) tall. Originally native to northern Persia, it is now cultivated throughout the Middle East for its fruit. The Chinese or Indian species, <em>M. alba,<\/em> was until recently widely cultivated in Syria and the Holy Land but is not indigenous.<\/p>\n<p class=\"h2\" id=\"Mustard\">Mustard <em>(Brassica nigra, B. arvensis)<\/em><\/p>\n<p>Various plants of this genus are native to Eurasia, some of which are cultivated for their edible seeds. While there is disagreement about the identity of the “mustard” of Matthew 13:31-32, 17:20, Mark 4:31, Luke 13:19, and 17:6, it is generally thought to be the ordinary black mustard, <em>Brassica nigra.<\/em><\/p>\n<p>The mustard Jesus referred to may be the charlock or wild mustard, <em>B. arvensis,<\/em> which normally grows from one to three feet (.3 to .9 meter) tall. Some have suggested that it was actually <em>Salvadora persica,<\/em> found in thickets around the Dead Sea. The plant has a pleasant aromatic taste resembling that of mustard, and if taken in considerable quantity, it will produce an irritation of the nose and eyes similar to that of mustard. However, this plant does not grow as far north as Galilee, and the fruits are rather large and stony, thus hardly fitting the description of the parable.<\/p>\n<p>While the seeds of the mustard are not the smallest known, they were probably the smallest familiar to the common people who comprised Jesus’ audience in Galilee.<\/p>\n<p class=\"h2\" id=\"Myrrh\">Myrrh <em>(Commiphora myrrha, C. kataf)<\/em><\/p>\n<p>Shrub or tree exuding an aromatic gum resin used in perfume and incense. Most of the references in Scripture to myrrh are to <em>Commiphora myrrha,<\/em> although <em>C. kataf<\/em> may also be involved since it grows in the same region and is similar. The two trees are native to Arabia, Ethiopia, and the Somali coast of east Africa. They yield a gummy exudation that constitutes most of the myrrh of commerce. Both species are low, scrubby, thick- and stiff-branched thorny shrubs or small trees that grow in rocky places, especially on limestone hills. In the East it is highly regarded as an aromatic substance, perfume, and medicine. The ancient Egyptians burned it in their temples and embalmed their dead with it; the Jews also used it for embalming (Jn 19:39). The Hebrews held it in high regard as a perfume (Ps 45:8).<\/p>\n\n<p class=\"h2\" id=\"Myrtle\">Myrtle <em>(Myrtus communis)<\/em><\/p>\n<p>The myrtle tree is common in the Holy Land, especially around Bethlehem, Lebanon, Hebron, and the slopes of Mt Carmel and Mt Tabor. It is native to western Asia and in good environments grows into a small evergreen tree 20 to 30 feet (6.2 to 9.1 meters) tall. More often, however, it is a straggling bush 1½ to 4 feet (.5 to 1.2 meters) tall.<\/p>\n<p>In the Bible, myrtle is referred to chiefly as a symbol of God’s generosity. Branches of myrtle trees were included among those that Nehemiah ordered to be gathered for the Feast of Tabernacles (Neh 8:15). The myrtle was symbolic not only of peace but also of justice.<\/p>\n\n<p class=\"h2\" id=\"Narcissus\">Narcissus <em>(Narcissus tazetta)<\/em><\/p>\n<p>Widely cultivated plant of this family with narrow leaves and usually white or yellow flowers with a cup-crown or trumpet-shaped crown. The polyanthus narcissus <em>(Narcissus tazetta)<\/em> appears to be the plant referred to in Isaiah 35:1. This narcissus grows abundantly on the plains of Sharon and elsewhere in Palestine. Being sweet-smelling, it is a great favorite.<\/p>\n<p class=\"h2\" id=\"Nard\">Nard <em>(Nardostachys jatamansi)<\/em><\/p>\n<p>The nard is a perennial herb with strong, pleasantly scented roots. It is native to high altitudes in the Himalayas, and its range extends from there into western Asia. The roots and spikelike wooly young stems are dried before the leaves unfold and are used for making perfume. It is still used in India as a perfume for the hair, and there is every reason to believe that the spikenard of Scripture (Sg 1:12; 4:13-14; Mk 14:3; Jn 12:3) came originally from India.<\/p>\n<p class=\"h2\" id=\"Nettle\">Nettle <em>(Urtica)<\/em><\/p>\n<p>Plant of this genus having toothed leaves covered with hairs that exude a stinging flush. Four species of nettle are found in the Holy Land: the common or great nettle, <em>Urtica dioica;<\/em> the Roman nettle, <em>U. pilulifera;<\/em> the small nettle, <em>U. urens;<\/em> and <em>U. caudata,<\/em> which is similar to the small nettle. Some nettles attain a height of five to six feet (1.5 to 1.8 meters). They are common pests of waste places and fields. They are often seen occupying ground that was once cultivated but has since been neglected (Is 34:13; Hos 9:6).<\/p>\n<p class=\"h2\" id=\"NutmegFlower\">Nutmeg Flower <em>(Nigella sativa)<\/em><\/p>\n<p>The “fitches” of Isaiah 28:25-27 (<span>kjv<\/span>) are probably the nutmeg flower, an annual plant of the buttercup family. The plant grows wild in southern Europe, Syria, Egypt, north Africa, and other Mediterranean lands, where it is extensively cultivated for its strongly pungent, pepperlike aromatic seeds. These are sprinkled over some kinds of bread and cakes in the East and are used for flavoring curries and other dishes in the Holy Land and Egypt. Cummin and nutmeg flowers are still gathered in the Holy Land in the same way described by Isaiah.<\/p>\n<p class=\"h2\" id=\"Oak\">Oak <em>(Quercus)<\/em><\/p>\n<p>At least five species of oaks are found in Palestine. One of these is the kermes oak <em>(Quercus coccifera),<\/em> the host of the insect <em>Coccus ilicis,<\/em> which produces the scarlet dye used in coloring linen and wool (Gn 38:28-30; Ex 25:4; 26:1; 28:33; 35:23; 39:24; Lv 14:4-6, 51-52; Nm 19:6; 2 Chr 2:7, 14; 3:14; Is 1:18; Heb 9:19; Rv 18:12). The kermes oak grows from 6 to 35 feet (1.8 to 10.7 meters) tall and is found in the mountainous regions of Syria, Lebanon, and the Holy Land. When it grows alone, the kermes oak often becomes a large tree. It was regularly planted by tombs in the East. The oak was always respected and even venerated in biblical times for its large size and strength, and great men were usually buried in its shade. Abraham’s oak in Hebron is an example.<\/p>\n<p>A second oak is the valonia oak <em>(Q. aegilops),<\/em> perhaps the oak of Isaiah 2:13 and 44:14. It is common in the middle montane zones and probably was abundant in the area around Bashan. The oak of Genesis 35:4, 8 is thought to have been the holm oak <em>(Q. ilex),<\/em> an evergreen oak that grows to a height of 60 feet (18.3 meters). Still another oak is <em>Q. lusitanica,<\/em> the cypress oak, a small deciduous tree seldom more than 20 feet (6.1 meters) tall. The very large acorns of this tree were sometimes eaten.<\/p>\n<p>The word translated “plain” (<span>kjv<\/span>) in Genesis 12:6, 13:18, 14:13, and 18:1 should probably be translated “oak.”<\/p>\n<p>The many references to “groves” in the OT, usually in connection with the worship of Baal or other heathen gods (Ex 34:13; Dt 16:21; Jgs 3:7; 1 Kgs 14:23; 18:19; 2 Kgs 17:16—all <span>kjv<\/span>), were probably groves of sacred oak trees.<\/p>\n<p class=\"h2\" id=\"OilTreeOleaster\">Oil Tree, Oleaster <em>(Elaeagnus angustifolia)<\/em><\/p>\n<p>Small Eurasian tree with oblong silvery leaves, greenish flowers, and olivelike fruit. There is question as to which tree is referred to when 1 Kings 6:23, 31-33 and 1 Chronicles 27:28 refer to “olive trees.” The same word occurs in Isaiah 41:19 and Micah 6:7. The plant referred to is probably the narrow-leaved oleaster <em>(Elaeagnus angustifolia),<\/em> a small stiff-branched tree or graceful shrub growing from 15 to 20 feet (4.6 to 6.1 meters) tall, common in all parts of the Holy Land except in the Jordan Valley. At one time it was particularly common on Mt Tabor and at Hebron and Samaria. The wood is hard and fine-grained and therefore well suited for carving of images and figures. The oil that it yields is a rather inferior type used in medication but not for food; this may be the oil of Micah 6:7.<\/p>\n<p class=\"h2\" id=\"Oleander\">Oleander <em>(Nerium oleander)<\/em><\/p>\n<p>Any poisonous evergreen shrub of this genus growing in warm climates. One of the suggestions for the plants identified as “roses” in various translations (Ecclus 24:14, <span>kjv<\/span>) is the oleander. This plant, originally native to the East Indies, has been cultivated throughout the warm regions of the world for centuries. It flourishes in the Holy Land today and forms dense thickets in some parts of the Jordan Valley. It is usually a shrub from 3 to 12 feet (.9 to 3.7 meters) tall. Every part of the plant is dangerously poisonous.<\/p>\n<p class=\"h2\" id=\"OliveOliveTree\">Olive, Olive Tree <em>(Olea europaea)<\/em><\/p>\n<p>Old world semitropical evergreen tree bearing edible fruit. The olive, <em>Olea europaea,<\/em> was unquestionably one of the most valuable trees known to the Jews. There are innumerable references to it in Scripture, as well as to olive oil, which was used for anointing. The tree is quite common in the Holy Land, and in many places it is the only tree of any substantial size. The branches of the wild olive are rather stiff and spinescent, and the typical cultivated tree is a multi-branched evergreen, 20 or more feet (6.1 meters) tall, with a gnarled trunk and smooth, ash-colored bark. The leaves are leathery and the flowers are small, yellow or white. The fruits are large, black or violet, ripening in September, and it is the outer fleshy parts of the fruit that yield the valuable olive oil of commerce. Thirty-one percent of the ripe fruit is oil. The ripe fruit is eaten raw, as is the green, unripe fruit. The wood of the trunk and limbs is hard, rich yellow or amber in color, and fine-grained, often handsomely variegated. It is still used today for the finest cabinetwork and turnery. The tree grows very slowly, but it attains a great age. It is difficult to kill the olive tree by cutting it down, because new sprouts are sent up from the root and all around the margins of the old stump, often forming a grove of two to five trunks, all from a single root that originally supported only one tree.<\/p>\n<p class=\"h3\" id=\"Onion\">Onion <em>(Allium)<\/em><\/p>\n<p>The onions referred to in Numbers 11:5 are undoubtedly <em>Allium cepa,<\/em> the Egyptian onion, which is made up of a compact coated bulb formed of layers consisting of broad fleshy bases of closely overlapping leaves. The leaves are slender and hollow. The entire plant has a characteristic pungent taste and odor.<\/p>\n\n<p>Closely related to the onion is the garlic, <em>A. sativum.<\/em> The common garlic is a hardy, bulbous perennial plant that is cultivated in Europe, western Asia, and Egypt. The leaves are narrow, flat, and ribbonlike. It is extremely popular with people of the Mediterranean region.<\/p>\n<p>Still another one of the onions is the leek, <em>A. porrum.<\/em> The bulb of the leek differs from that of the onion and garlic in that it is slender, cylindrical, and more than six inches (15.2 centimeters) in length. The flavor resembles that of the onion but is more pungent. The leaves are eaten as a relish or are cooked in soups. The bulbs are cut into small pieces and employed as seasoning for meat.<\/p>\n<p class=\"h2\" id=\"Palm\">Palm <em>(Phoenix dactylifera)<\/em><\/p>\n<p>The palm tree of the Bible is undoubtedly the date palm. At one time it was as characteristic of the Holy Land as it is still today of Egypt. It is characterized by a branchless, tapering stem of up to 80 feet (24.2 meters) or more in height and a large terminal cluster of feathery leaves, each six to nine feet (1.8 to 2.7 meters) or more long. Because of its height and unusual structure, it was natural that it should be used as a form of ornamentation in Eastern architecture. The stem and leaves were favorite subjects of architectural embellishment. The immense, branchlike leaves that are referred to as branches in the Bible were symbols of triumph and were used on occasions of great rejoicing (Jn 12:13; Rv 7:9). The large leaves are still used to cover the roofs and sides of houses and to give solidity to reed fences. Mats, baskets, and even dishes are made of them. Small leaves are used as dusters, and the wood of the trunk is used for timber. Rope is made from the weblike integument in the crown. The fruit, borne in an immense drooping cluster, which may weigh from 30 to 50 pounds (13.6 to 22.7 kilograms), is the chief food of many natives of Arabia and north Africa. A single tree may yield up to 200 pounds (90.7 kilograms) of dates a year. They may be dried for future use.<\/p>\n<p class=\"h2\" id=\"Papyrus\">Papyrus <em>(Cyperus papyrus)<\/em><\/p>\n<p>The Egyptian bulrush or papyrus (Ex 2:3-5; Jb 8:11; Is 18:2; 19:6-7; 35:7; 58:5) has smooth three-sided stems ordinarily attaining a height of 8 to 10 feet (2.4 to 3 meters), but sometimes even 16 feet (4.9 meters), and a thickness of two to three inches (5.1 to 7.6 centimeters) at the base with a large tuft of florets at the end. The papyrus formerly grew in great abundance along the banks of the Nile, forming what was almost a dense jungle. Today it is practically extinct in lower Egypt, although it is still found along the White Nile and in the Sudan. The papyrus still grows in parts of the Holy Land, especially around the north end of the plain of Galilee and the Huleh swamps.<\/p>\n\n<p>In addition to being used for making small vessels to float in water (Ex 2:3), for mats, and for various other domestic purposes, it is best known as the source of ancient paper. In manufacturing paper from papyrus, the stems of the plant were first peeled and the pitch then cut longitudinally into thin slices that were laid side by side. These were then sprinkled with water and pressed to unite the whole into one piece. The sheet was then dried and cut into pieces of the required size. In the better grades of papyrus paper, several layers of stem slices were laid crosswise on each other.<\/p>\n<p>The pale, fawn-colored, tassel-like inflorescences at the summit of the stems were used to adorn Egyptian temples and to crown the statues of gods. They were also worn as crowns by famous men and national heroes.<\/p>\n<p class=\"h2\" id=\"PineTree\">Pine Tree <em>(Pinus brutia, P. halepensis)<\/em><\/p>\n<p>Various evergreen trees of this family with needle-shaped leaves in clusters and seed-bearing cones. While there is considerable confusion concerning the conifers of the Bible, it seems apparent that pines are referred to in such passages as Leviticus 23:40; Nehemiah 8:15; Isaiah 41:19; and 60:13. One of the Holy Land’s pines is the Brutian pine <em>(Pinus brutia),<\/em> a mountain-inhabiting species of the northern regions of Palestine. It attains a height of 10 to 35 feet (3 to 10.7 meters) with a rather diffuse growth and branches in whorls.<\/p>\n<p>Another of the pines is the Aleppo pine, <em>Pinus halepensis.<\/em> Most of the instances of the occurrence of “fir” or “fir tree” in the <span>kjv<\/span> probably refer to the Aleppo pine (2 Sm 6:5; 1 Kgs 5:8, 10; 6:34; 2 Kgs 19:23; 2 Chr 2:8; Ps 104:17; Sg 1:17; Is 14:8; 37:24; 55:13; 60:13; Ez 27:5; 31:8; Hos 14:8; Na 2:3; Zec 11:2). It grows from 9 to 60 feet (2.7 to 18.3 meters) tall with diffuse ascending branches and yellowish or brownish branchlets.<\/p>\n<p class=\"h2\" id=\"Pistachio\">Pistachio <em>(Pistacia terebinthus, P. vera)<\/em><\/p>\n<p>The Palestine terebinth or turpentine tree is a large deciduous tree with straggling boughs. In the winter, without its leaves, it looks much like the oak. It grows from 12 to 25 feet (3.7 to 7.6 meters) tall. Every part of the tree contains a fragrant, resinous juice. It is common on the lower slopes of the hills throughout Syria, Lebanon, Palestine, and Arabia, generally growing as a solitary tree and found mostly in localities too warm or too dry for the oak that it generally replaces. Since it is native to Gilead, it is quite probable that its resinous juice formed part of the spicery that the Israelites carried to Egypt from Gilead (Gn 37:25).<\/p>\n<p>The nuts of Genesis 43:11 are apparently pistachio nuts from the pistachio tree, <em>Pistacia vera,<\/em> closely related to the terebinth. It attains a height of 10 to 30 feet (3 to 9.1 meters) with a spreading top. It is found wild in many rocky parts of Lebanon and the Holy Land. The nut has a light-colored shell and the kernel has a sweet delicate flavor much relished wherever it grows.<\/p>\n<p class=\"h2\" id=\"PlaneTree\">Plane Tree <em>(Platanus orientalis)<\/em><\/p>\n<p>Any of several trees of this family with bell-shaped fruit clusters and usually an outer bark that flakes off in patches or strips. The references in Genesis 30:37 and Ezekiel 31:8 are apparently not to the chestnut tree, which is not indigenous to Palestine, but to the oriental plane tree, <em>Platanus orientalis.<\/em><\/p>\n<p>The plane tree is a massive tree 60 feet (18.3 meters) or more tall with a trunk often of vast circumference, sometimes as much as 40 feet (12.2 meters). The outer bark peels off in sheets or scales, thus exposing a smooth whitish or yellowish inner bark. The tree is common throughout Lebanon, Syria, and the Holy Land, growing even in subalpine regions. However, it is primarily a tree of the plains and lowlands, growing on the edges of streams and lakes and in marshy places.<\/p>\n<p class=\"h2\" id=\"Pomegranate\">Pomegranate <em>(Punica granatum)<\/em><\/p>\n<p>The pomegranate is usually a small, bushlike tree but may occasionally become a large, branching shrub or small tree reaching a height of 20 to 30 feet (6.1 to 9.1 meters). The branches are often thorny. The showy bell-like flowers are usually scarlet, though sometimes yellow or white. The globular fruit is as large as an orange or medium-size apple. It has a hard rind of a bright red or yellowish color when ripe and is surmounted by the dry sepals that resemble a crown. The fruit itself is a crimson juicy pulp in which many red seeds are imbedded. The flowers of the pomegranate undoubtedly served as a pattern for the golden bells referred to in Exodus 28:33-34 and 39:24-26, and the open flowers of 1 Kings 6:32. The erect calyx lobes on the fruit served as a model for crowns of kings.<\/p>\n<p>The pomegranate is native to Asia, but it has been cultivated since prehistoric times and is now quite common in the Holy Land, in Egypt, and along the shores of the Mediterranean. It is listed as one of the pleasant fruits of Egypt (Nm 20:5) and one of the promised blessings of the Holy Land (Dt 8:8).<\/p>\n<p class=\"h2\" id=\"Poplar\">Poplar <em>(Populus euphratica, P. alba)<\/em><\/p>\n<p>Fast-growing deciduous tree of the same genus as the aspen and cottonwood. The <span>kjv<\/span> references in 2 Samuel 5:23-24 and 1 Chronicles 14:14-15 to mulberry trees are more probably to the Euphrates poplar or aspen, <em>Populus euphratica.<\/em> This tree grows to a height of 30 to 45 feet (9.1 to 13.7 meters) with spreading branches. The Euphrates aspen is found only on rivers and stream banks throughout the area from Syria through the Holy Land to Stony Arabia. It is especially common in the Jordan Valley.<\/p>\n<p>The white poplar <em>(Populus alba)<\/em> is common in wet places in Syria, Lebanon, the Holy Land, and Sinai. It attains a height of 30 to 60 feet (9.1 to 18.3 meters) with spreading branches. Some suggest that the altars of various pagan religions were usually erected on the top of a hill and in the shade of a poplar grove.<\/p>\n<p class=\"h2\" id=\"Quince\">Quince <em>(Cydonia oblonga)<\/em><\/p>\n<p>Tree native to western Asia, having white flowers and applelike fruit that is edible when cooked. Some believe that the “apples” of the OT were quinces, <em>Cydonia oblonga.<\/em> The quince tree is quite common in the Holy Land, though chiefly as a cultivated tree. It may occur wild in the northern parts of Syria. It is native to northern Persia and Asia Minor. The fruit is yellowish and highly fragrant, and it is the fragrance that caused it to be held in high regard by the ancients.<\/p>\n<p class=\"h2\" id=\"Reed\">Reed <em>(Juncus, Scirpus, Typha angustata, Arundo donax)<\/em><\/p>\n<p>Numerous species of the rush and bulrush grow in the Holy Land. There are at least 21 varieties of rushes. The common soft rush or bog rush <em>(Juncus effusus)<\/em> is found in wet places, even in the Sinai and other deserts. The sea or hard rush <em>(J. maritimus)<\/em> is found in damp places throughout the Holy Land and even in Sinai.<\/p>\n<p>At least 15 kinds of bulrushes <em>(Scirpus)<\/em> are known in the Holy Land. The cluster-headed club rush <em>(Scirpus holoschoenus)<\/em> is common in damp places throughout the Holy Land to the Sinai. The lake club rush or tall bulrush <em>(S. lacustris)<\/em> is found in swamps and ditches throughout northern Africa to the Dead Sea. The sea club rush or salt marsh club rush <em>(S. maritimus)<\/em> is found in ditches and swamps in many places of the Holy Land. Any of these species may be the one referred to in Job 8:11; Isaiah 9:14; 19:6, 15.<\/p>\n<p>The reference in Genesis 41:2 to the feeding of cattle in the meadow seems to be to the tall reed <em>(Arundo donax),<\/em> which grows 18 feet (5.5 meters) or more in height. This plant is also known as the Persian reed and is common throughout the Holy Land, Syria, and the Sinai peninsula. It is a gigantic grass that may have a stem diameter of two or three inches (5.1 to 7.6 centimeters) at the base and is terminated by a plume of white flowers similar to those of the sugarcane or pampas grass. The plant was used for many purposes by the ancients: for walking sticks, fishing rods, measuring rods, and musical pipes. It is, therefore, quite possible that the “reed” of Matthew 27:48 and Mark 15:36 was a carpenter’s reed or measuring rod.<\/p>\n<p><em>See also<\/em> Papyrus.<\/p>\n<p class=\"h2\" id=\"Rue\">Rue <em>(Ruta chalepensis, R. graveolens)<\/em><\/p>\n<p>Aromatic Eurasian plant with evergreen leaves that yield an acrid, volatile oil once used in medicine. There is little question as to the correctness of the translation of “rue” in Luke 11:42, but there is some doubt as to the exact species. Most writers think that it was the common rue <em>(Rue graveolens),<\/em> a perennial shrubby plant with erect stems two to three feet (.6 to .9 meter) tall and deeply cut leaves. A very strong odor emanates from the foliage. This species is native to the Mediterranean region and grows wild in the Holy Land, especially on Mt Tabor.<\/p>\n<p>Rue was highly thought of by the ancients as a medicinal, supposed to prevent dizziness, dumbness, epilepsy, eye inflammations, insanity, and the “evil eye.” Rue was also used for seasoning dishes.<\/p>\n<p class=\"h2\" id=\"Rush\">Rush <em>(Butomus umbellatus)<\/em><\/p>\n<p>Generic term for any of various grasslike marsh plants having pliant, hollow, or pithy stems. There is considerable uncertainty about the identification of the plant referred to in Genesis 41:2 translated in the <span>kjv<\/span> as “meadow,” and in Job 8:11 as “flag.” Since it is mentioned along with the papyrus in the Job passage, it seems that it refers to a specific kind of plant rather than to an aggregate of plants in a meadow. From the description in Genesis as being a plant on which Pharaoh’s cattle might feed along the banks of the Nile and yet not the papyrus, it may refer to the flowering rush or water gladiola <em>(Butomus umbellatus),<\/em> which flourishes both in Egypt and in the Holy Land, along with the papyrus.<\/p>\n<p><em>See also<\/em> Reed.<\/p>\n<p class=\"h2\" id=\"Saffron\">Saffron <em>(Crocus sativus)<\/em><\/p>\n<p>Saffron, referred to in Song of Songs 4:14, is the product of several species of <em>Crocus,<\/em> especially of the blue-flowered saffron crocus <em>(C. sativus),<\/em> which is native to Greece and Asia Minor. The commercial product consists of the stigma and upper portions of the style, the top parts of the flower ovary, which are collected shortly after the flower opens. It requires at least 4,000 stigmas to make an ounce of saffron. After being gathered, the stigmas are dried in the sun, pounded, and made into small cakes. Saffron is used principally as a yellow dye and also as a fruit coloring for curries and stews.<\/p>\n<p>Another, entirely different kind of dye-producing plant <em>(Carthamus tinctorius)<\/em> called carthamine, bastard saffron, or safflower is a member of the thistle family. Its red florets yield a dye used extensively for coloring silk, in cooking, and for adulterating genuine saffron. It is an annual spiny plant three to four and a half feet (1.4 meters) tall, native to Syria and Egypt. In Egypt the grave clothes of mummies were dyed with this material, and it is quite possible that this plant may also have been the saffron of the Bible.<\/p>\n<p class=\"h2\" id=\"Sage\">Sage <em>(Salvia judaica)<\/em><\/p>\n<p>The Judean sage grows to three feet (.9 meter) tall in the mountains and hills of Palestine. Its stems are four-angled, stiff, and rough. The plant grows from Syria south through Nazareth, Hebron, Tiberius, Samaria, and Judea.<\/p>\n<p>This plant is the origin of the design of the seven-branched lampstand of Exodus 37:17-18, which is known as the menorah, the traditional Jewish symbol. The inflorescence of the plant, when pressed flat, has almost exactly the same shape and form as the seven-branched candlestick, with its central spike and three pairs of side branches each bending upward and inward in a symmetrical fashion. On each branch of the plant’s inflorescence are whorls or buds that perhaps give the idea for the “knops” (<span>kjv<\/span>) or “knobs” on the biblical golden candlesticks.<\/p>\n<p class=\"h2\" id=\"Spelt\">Spelt <em>(Triticum aestivum)<\/em><\/p>\n<p>Hardy member of the wheat family. The rye of Exodus 9:32 and Isaiah 28:25, as well as the fitches of Ezekiel 4:9 (all <span>kjv<\/span>) are thought to be spelt. It is a hard-grained species of wheat with loose ears and grains triangular in cross-section, and was the most common form of wheat in early times. It has a stouter stem than wheat and strong spikes of grain. Bread made of its flour is much inferior to that made from wheat, but spelt will thrive in almost any kind of soil and will yield a crop on land that is unfit for wheat. The ancients preferred it to barley for bread.<\/p>\n<p class=\"h2\" id=\"StoraxTree\">Storax Tree <em>(Styrax officinalis)<\/em><\/p>\n<p>Various trees of this genus yielding an aromatic resin. Today it is thought that the stacte of Exodus 30:34 was derived from the storax tree. It is an irregularly stiff-branched shrub or small tree 9 to 20 feet (2.7 to 6.1 meters) tall. This tree is abundant on low hills and rocky places from Lebanon through the Holy Land. Its gum is obtained by making incisions in the stems and branches. It is highly perfumed and is still prized today as a perfume.<\/p>\n<p class=\"h2\" id=\"Sycamore\">Sycamore-fig <em>(Ficus sycomorus)<\/em><\/p>\n<p>Tree of northeastern Africa and adjacent Asia, related to the fig. The word translated “sycamore” in 1 Kings 10:27; 1 Chronicles 27:28; 2 Chronicles 1:15; 9:27; Psalm 78:47; Isaiah 9:10; Amos 7:14; and Luke 19:4 undoubtedly refers to the well-known sycamore-fig, which is also known as the mulberry-fig or fig-mulberry. It should not be confused with the common sycamore of the North American continent, which is actually a plane tree. The sycamore-fig of the Bible is a strong-growing, robust, wide-spreading tree growing 30 to 40 feet (9.1 to 12.2 meters) tall and sometimes attaining a trunk circumference of 20 feet (6.1 meters) or more with a crown 120 feet (36.6 meters) in diameter. It is a tree that is easily climbed and is frequently planted along roadsides, which accounts for the reference in Luke 19:4. It produces an abundant amount of fruit in clusters on all parts of the tree, on both young and old branches and even on the trunk itself. It is very similar to the common fig, only smaller and much inferior in quality. In David’s day it was so valuable that he appointed a special overseer for the sycamore trees (1 Chr 27:28). It is thought that Amos was not a gatherer of sycamore fruit but rather a dresser of sycamore trees.<\/p>\n<p class=\"h2\" id=\"Tamarisk\">Tamarisk <em>(Tamarix)<\/em><\/p>\n<p>The references in Genesis 21:33 and 1 Samuel 22:6 and 31:13 seem to be to the tamarisk. These trees or shrubs are small and fast-growing with a durable wood. They are abundant in deserts, dunes, and salt marshes. <em>Tamarix aphylla<\/em> is leafless and has small white flowers. These trees or shrubs often provide a soothing touch of green foliage and a promise of cooling shade to the traveler. Tamarisks are able to survive because they either have small, scalelike leaves, which lose little moisture by transpiration, or no leaves at all. The larger of the tamarisks are valued for their wood in a region where wood is scarce. The wood was used for building and also as a source of an excellent type of charcoal.<\/p>\n<p class=\"h2\" id=\"Terebinth\">Terebinth <em>(Pistacia terebinthus)<\/em><\/p>\n<p><em>See<\/em> Pistachio (above).<\/p>\n<p class=\"h2\" id=\"ThistleThorn\">Thistle, Thorn <em>(Lycium europaeum, Solanum incanum, Centaurea, Silybum marianum, Ruscus aculeatus, Agrostemma githago, Paliurus spina-christi, Zizyphus spina-christi)<\/em><\/p>\n<p>There are 22 different Hebrew and Greek words used in Scripture to refer to spiny or prickly shrubs or weeds, and these are translated as “bramble,” “brier,” “cockle,” “thorn,” and “thistle.” At present, there are about 125 species of thorns and thistles that grow in the Holy Land.<\/p>\n<p>The bramble in the allegory of Judges 9:14-15 is believed to refer to the European boxthorn or desert-thorn, <em>Lycium europaeum.<\/em><\/p>\n<p>The general consensus is that the “briers” of Isaiah 10:17, 55:13, Micah 7:4, and Hebrews 6:8 are the Palestine nightshade <em>(Solanum incanum),<\/em> or “Jericho potato.”<\/p>\n<p>The thistles of Genesis 3:17-18, 2 Kings 14:9, 2 Chronicles 25:18, Hosea 10:8, and Matthew 7:16, as well as the thorns of Matthew 13:7 and Hebrews 6:8, are thought to be one of the species of the thistle, <em>Centaurea.<\/em> Among the more common thistles in the Holy Land are the true star-thistle <em>(Centaurea calcitrapa),<\/em> the dwarf centaury <em>(C. verutum),<\/em> the Iberian centaury <em>(C. iberica),<\/em> and the lady’s thistle <em>(Silybum marianum).<\/em> Some thistles attain a height of five to six feet (.9 to 1.8 meters). Thistles are characteristic of an area that is uncultivated and neglected. Many have beautiful flowers, but all are covered with sharp spines.<\/p>\n<p>The references in Ezekiel 2:6 to “briers” and Ezekiel 28:24 to a “pricking brier” may be to the prickly butchers-broom or knee-holly, <em>Ruscus aculeatus.<\/em> The plant is common in rocky woods in the northern regions of the Holy Land, especially around Mt Tabor and Mt Carmel.<\/p>\n<p>The cockle of Job 31:40 (<span>nlt<\/span> “weeds”) perhaps refers to the corn cockle, <em>Agrostemma githago.<\/em> This plant is common in grainfields throughout the Holy Land. It is a strong-growing and troublesome weed in grainfields, growing from one to three feet (.3 to .9 meter) tall.<\/p>\n<p>Many commentators think that the “thorns” out of which the crown of thorns (Mt 27:29; Jn 19:2) was made were from the Christ-thorn <em>(Paliurus spina-christi).<\/em> This belief has led to its specific name; the Christ-thorn is a spiny plant that ordinarily grows as a straggling shrub three to nine feet (.9 to 2.7 meters) tall. The flexible branches are armed at the base of each leaf with a pair of unequal, stiff, sharp spines. The unusual pliable texture of the young branches renders it particularly easy to plait into a crownlike wreath.<\/p>\n<p>The thorns of Judges 8:7, Isaiah 7:19, 9:18, 55:13, and Matthew 7:16 may refer to the Syrian Christ-thorn <em>(Zizyphus spina-christi),<\/em> a shrub or small tree 9 to 15 feet (2.7 to 4.6 meters) tall, sometimes growing into a 40-foot (12.2-meter) tree with smooth white branches bearing a pair of stout, unequal, recurved spines at the back of each leaf.<\/p>\n<p><em>See also<\/em> Bramble; Buckthorn (above).<\/p>\n<p class=\"h2\" id=\"Tulip\">Tulip <em>(Tulipa montana, T. sharonensis)<\/em><\/p>\n<p>Any of several bulbous plants of this family native to Asia. The rose of Sharon in Song of Songs 2:1 may be the mountain tulip, <em>Tulipa montana,<\/em> or the closely related Sharon tulip, <em>T. sharonensis.<\/em> The former is an attractive plant that grows from a bulb and has leaves that are often wavy-margined. The species is common in the mountainous regions of Syria, Lebanon, and the Anti-Lebanon. It is primarily a mountainous species. The Sharon tulip <em>(T. sharonensis)<\/em> is found in sandy places on the Sharon coastal plains.<\/p>\n<p class=\"h2\" id=\"Tumbleweed\">Tumbleweed <em>(Gundelia tournefortii, Anastatica hierochuntica)<\/em><\/p>\n<p>The references in Psalm 83:13 to “whirling dust” and in Isaiah 17:13 to “wheel” or “rolling thing” (<span>niv<\/span> “tumbleweed”) seem to be to the Palestinian tumbleweed <em>(Gundelia tournefortii),<\/em> a member of the thistle family. It is a prickly herb with milky juice. It rolls over the land and gathers in tremendous heaps in hollows.<\/p>\n<p class=\"h2\" id=\"Vegetable\">Vegetable<\/p>\n<p>Scriptural references to vegetables are probably, in most cases, to the dried leguminous seeds of beans and lentils.<\/p>\n<p class=\"h2\" id=\"Vine\">Vine <em>(Vitis vinifera)<\/em><\/p>\n<p>Any plant with a flexible stem that climbs, twines, or creeps along a surface or support. The common grapevine <em>(Vitis vinifera)<\/em> is mentioned throughout the Bible. The fruitful vine (Ez 17:5-10) and the vine brought out of Egypt (Ps 80:8) were symbolic of the Jewish people. Jesus compares himself to the true vine, of which his disciples were the branches (Jn 15:1-6).<\/p>\n<p>The grapevine of the Old World sometimes assumes the characteristics of a tree, with stems up to a foot and a half (45.7 centimeters) in diameter, the branches then being trained on a trellis and bearing bunches of grapes 10 to 12 pounds (4.5 to 5.4 kilograms) in weight, with the individual grapes the size of small plums. Bunches have been produced weighing as much as 26 pounds (11.8 kilograms). The vines of the Holy Land were always renowned both for the luxuriance of their growth and for the immense clusters of grapes they produced. Thus it does not seem improbable that the spies sent to the Promised Land should have employed a pole to transport some of the clusters home (Nm 13:23-24).<\/p>\n<p>The wild grape <em>(Vitis orientalis)<\/em> is referred to in Isaiah 5:2-4, Jeremiah 2:21, and Ezekiel 15:2-6. It is known as the native wild fox grape and has small, black, acidic berries about the size of currants with little juice.<\/p>\n<p class=\"h2\" id=\"Walnut\">Walnut <em>(Juglans regia)<\/em><\/p>\n<p>Any of several trees of this genus having round, sticky fruit enclosing an edible nut. The reference in Song of Songs 6:11 to “nuts” is thought to refer to the Persian or common walnut, <em>Juglans regia.<\/em> The tree is believed to have been indigenous to northern Persia, but it is actually found wild in many parts of northern India, eastward as far as China, and westward through Persia. At the time of Solomon, it was widely cultivated for its fruit throughout the East. Perhaps Solomon’s garden of nuts was a part of his extensive gardens at Etham, six miles (9.7 kilometers) from Jerusalem.<\/p>\n<p class=\"h2\" id=\"WaterLily\">Water Lily <em>(Nymphaea)<\/em><\/p>\n<p>Any of numerous aquatic plants of this genus with floating leaves and showy flowers. The carved lily ornamentation of 1 Kings 7:19-26 and 2 Chronicles 4:5 was probably patterned after the flowers of the water lily. Few flowers can equal the Egyptian lotus or water lily <em>(Nymphaea lotus)<\/em> in beauty. It looks very much like a large white rose and at one time floated in profusion on the waters of the Nile.<\/p>\n<p>The common European white water lily <em>(N. alba)<\/em> was also familiar to the children of Israel. It grows not only in Europe but also in the Holy Land and North Africa. It is, however, not as common in Egypt as is the white lotus.<\/p>\n<p>Another water lily with which the Israelites were probably familiar is the blue lotus, <em>N. caerulea.<\/em> Its leaves are 12 to 16 inches (30.5 to 40.6 centimeters) across and it has light-blue flowers that are three to six inches (7.6 to 15.2 centimeters) in diameter.<\/p>\n<p class=\"h2\" id=\"Wheat\">Wheat <em>(Triticum aestivum, T. compositum)<\/em><\/p>\n<p>Various cereal grasses of this family widely cultivated for its edible grain. Five kinds of wheat are native to—and still wild in—the Holy Land, and at least eight others are cultivated there today; probably most, if not all, were known in Bible times. The wild varieties were probably more abundant then than they are today. Among these are the einkorn <em>(T. monococcum),<\/em> the thaoudar <em>(T. thaoudar),<\/em> and the wild emmer <em>(T. dicoccoides).<\/em> The composite wheat <em>(T. compositum),<\/em> with its branched spikes, often bearing as many as seven heads per stalk, is definitely referred to in Genesis 41:5-57. It is depicted on numerous Egyptian monuments and on inscriptions and is still commonly seen in the Nile Delta, where it is known as “mummy wheat.” It is also cultivated in the Holy Land.<\/p>\n<p>The most frequently mentioned wheat of the Bible is undoubtedly the commonly cultivated summer and winter wheat, <em>Triticum aestivum.<\/em> It is an abundant annual grass cultivated in Egypt and other Eastern lands since earliest times. The exact place of its origin is unknown. Grains of wheat have been found in the most ancient Egyptian tombs and in the remains of prehistoric lake dwellings in Switzerland. It was certainly the chief grain of Mesopotamia in Jacob’s time (Gn 30:14).<\/p>\n<p>Corn in biblical days often included a mixture of peas, beans, lentils, cummin, barley, millet, and spelt, but wheat was always its main constituent. Egypt was a great grain-producing country, and Abram (Gn 12:10) and Joseph’s brothers (ch 42) naturally turned to Egypt for wheat when famine visited Canaan.<\/p>\n<p>The mills, millstones, granaries, and threshing floors mentioned in the Bible all refer to equipment employed in processing grain to produce flour. The fine flour of which the showbread loaves were made (Lv 24:5) was unquestionably wheat flour. Wheat intended for home consumption was often stored in the central part of the house; this explains the story told in 2 Samuel 4:6. It was also sometimes stored in dry wells (2 Sm 17:19).<\/p>\n<p class=\"h2\" id=\"Wormwood\">Wormwood <em>(Artemisia judaica, A. herba-alba)<\/em><\/p>\n<p>Wormwood is a general name given to a group of woody plants with a strong aromatic odor. Wormwood plants have a strong, bitter taste, and their young shoots and branch tips furnish the “wormwood” of commerce. Its bitter taste accounts for its being spoken of with gall—as being symbolic of bitter calamity and sorrow (Prv 5:4; Jer 9:15; 23:15; Lam 3:15, 19). <em>Artemisia herba-alba<\/em> is the common species of wormwood in the Holy Land today. It is strongly aromatic, smelling like camphor, and bitter. <em>A. judaica<\/em> occurs only in the Sinai.<\/p>\n<p>Absinthe is made from species of this group. It first leads to greater activity and pleasant sensations and fills the mind with grandiose ideas (Lam 3:15). The habitual use of it, however, brings on a stupor and gradual diminution of intellectual faculties, ending in delirium and even death. Perhaps the hemlock of Amos 6:12 was wormwood.<\/p>","summary_ro":"PLANTS Identifying biblical plants has always been a difficult task, partly because people continue to identify the biblical elm, sycamore, lily, rose, and vine with modern plants, and also because they assume that all the plants now growing in the Holy Land were there in ancient biblical days, or that the plants referred to in the Bible are still to be found there today. Unfortunately, many plants now quite common in the Holy Land were not there in biblical days. Many plants that once grew i...","summary_en":"PLANTS Identifying biblical plants has always been a difficult task, partly because people continue to identify the biblical elm, sycamore, lily, rose, and vine with modern plants, and also because they assume that all the plants now growing in the Holy Land were there in ancient biblical days, or that the plants referred to in the Bible are still to be found there today. Unfortunately, many plants now quite common in the Holy Land were not there in biblical days. Many plants that once grew i...","source":"Articles\/P.xml","external_url":null,"has_map":false,"has_picture":false},{"id":36349,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Precious Stones","title_en":"Precious Stones","content_ro":"<h3>STONES, Precious<\/h3>\n<p>A lengthy list of the precious stones used in OT times occurs in Exodus 28:17-20 and 39:10-13, where four rows of three stones, each engraved with the name of one of the 12 tribes of Israel, were set in the high priest’s breastplate. Other lists occur in Ezekiel 28:13 and Revelation 21:19-21. It is difficult to properly identify all of these stones, since an accurate translation is not always possible. Some of the differences of translation are indicated in the following list, as translated in the <span>rsv<\/span>:<\/p>\n<p class=\"list-space\" id=\"Agate\"> 1. Agate, an oxide of silicon, a type of translucent quartz with layers of different colors (Ex 28:19; 39:12; Is 54:12; Rv 21:19).<\/p>\n<li> 2. Alabaster, a finely granular banded variety of calcium carbonate (gypsum), often white and translucent and widely used in Bible times for ornamental vases, bowls, kohl pots, statues, perfume jars, and so on (Sg 5:15; Mt 26:7; Mk 14:3; Lk 7:37).<\/li>\n<li> 3. Amethyst, an oxide of silicon, a purple or violet variety of transparent crystalline quartz (Ex 28:19; 39:12; Rv 21:20).<\/li>\n<li> 4. Beryl, a silicate of aluminum (Ex 28:20; 39:13; Sg 5:14; Dn 10:6). It is usually green in color (Rv 21:20) but can be blue, white, or golden and may be either opaque or transparent—the latter variety including the gems emerald and aquamarine.<\/li>\n<li> 5. Carbuncle. See Emerald below.<\/li>\n<p class=\"list\" id=\"Carnelian\"> 6. Carnelian, a silicon oxide reddish in color. In translations it is sometimes equated with sardius (Ex 28:17; 39:10; Ez 28:13), a type of deep brown or red quartz (Rv 4:3; 21:20).<\/p>\n<li> 7. Chalcedony. See Agate above.<\/li>\n<li> 8. Chrysolite, an aluminum fluosilicate, yellowish in color (Rv 21:20), probably equivalent to topaz (Ex 28:17) or beryl (Ez 1:16; 10:9; 28:13).<\/li>\n<li> 9. Chrysoprase, a nickel-stained apple-green chalcedony widely used in jewelry (Rv 21:20).<\/li>\n<li>10. Coral, the hard calcareous skeleton of a variety of marine animals occurring in various colors—red, white, and black. It is not strictly a stone (Jb 28:18; Ez 27:16).<\/li>\n<li>11. Crystal, a clear, translucent crystalline quartz (Jb 28:18). In Revelation 4:6, 21:11, and 22:1 the Greek word <span class=\"greek\" lang=\"el\">krystallon<\/span> may be rock crystal or even ice.<\/li>\n<li>12. Diamond, a stone of uncertain identification (Ex 28:18; 39:11; Ez 28:13). It may not be the equivalent of the modern diamond. In Jeremiah 17:1, adamant was probably a form of corundum, a very hard substance.<\/li>\n<p class=\"list\" id=\"Emerald\">13. Emerald, probably a green stone like the modern emerald (Ex 28:18; 39:11; Ez 27:16; 28:13). The Septuagint suggests a purple stone like a garnet. In the NT <span class=\"greek\" lang=\"el\">smaragdinos<\/span> in Revelation 4:3 and <span class=\"greek\" lang=\"el\">smaragdos<\/span> in Revelation 21:19 suggest an emerald.<\/p>\n<li>14. Jacinth, perhaps a reddish-orange zircon or a blue stone such as turquoise, amethyst, or sapphire (Ex 28:19; 39:12). In Revelation 21:20 <span class=\"greek\" lang=\"el\">huakinthos<\/span> is a blue stone. The exact identification is uncertain.<\/li>\n<li>15. Jasper, a compact, opaque, often highly colored crystalline quartz substance (Ex 28:20; 39:13). In the NT the Greek term <span class=\"greek\" lang=\"el\">iaspis<\/span> (Rv 4:3; 21:11, 18-19) is a green quartz.<\/li>\n<li>16. Lapis lazuli, a deep blue stone; a compound of sodium, aluminum, calcium, sulphur, and silver containing a mixture of several minerals. It generally has golden flecks of iron pyrites and was widely used for ornamental purposes in the ancient world. It is akin to sapphire.<\/li>\n<li>17. Marble, a limestone crystallized by metamorphism, taking a high polish, durable and suitable for building purposes (1 Chr 29:2; Est 1:6; Rv 18:12).<\/li>\n<li>18. Onyx, a quartz consisting of straight layers or bands which differ in color (Gn 2:12; Ex 25:7; 28:9, 20; 39:6, 13; 1 Chr 29:2; Jb 28:16; Ez 28:13). See Sardonyx below.<\/li>\n<li>19. Pearl, a hard smooth substance, white or variously colored, which grows in the shell of various bivalve mollusks. In the NT “pearls” are known as ornaments for women (1 Tm 2:9; Rv 17:4) or as items for trade (Rv 18:12, 16). The kingdom of heaven is likened to a fine pearl, which people seek at great cost (Mt 13:45-46).<\/li>\n<li>20. Ruby, an uncertain translation of the Hebrew word <span class=\"greek\" lang=\"el\">peninim<\/span> in six places (Jb 28:18; Prv 3:15; 8:11; 20:15; 31:10; Lam 4:7). This deep red or carmine stone was probably known in the ancient world, but there are difficulties in the translation of terms that may refer to it.<\/li>\n<li>21. Sapphire, a deep blue stone (Ex 24:10; 28:18; 39:11; Jb 28:6, 16; Sg 5:14; Is 54:11; Lam 4:7; Ez 1:26; 10:1; 28:13), which may have referred at times to lapis lazuli as in Job 28:6 and Revelation 21:19.<\/li>\n<li>22. Sardius, a red or deep brown form of quartz (Ex 28:17; 39:10; Ez 28:13 <span>kjv<\/span>). It is referred to also in Revelation 4:3 (<span>kjv<\/span> “sardine stone”), though in modern versions it is often rendered as “carnelian.” See Carnelian above.<\/li>\n<p class=\"list\" id=\"Sardonyx\">23. Sardonyx, a form of agate with layers of brown and white (Rv 21:20, <span>kjv<\/span>, <span>nasb<\/span>; “onyx” in <span>nlt<\/span>).<\/p>\n<li>24. Topaz, a yellow stone, a fluosilicate of aluminum occurring in crystalline form (Ex 28:17; 39:10; Jb 28:19; Ez 28:13; Rv 21:20).<\/li>\n<p\/>\n<p><em>See also<\/em> Minerals and Metals.<\/p>","content_en":"<h3>STONES, Precious<\/h3>\n<p>A lengthy list of the precious stones used in OT times occurs in Exodus 28:17-20 and 39:10-13, where four rows of three stones, each engraved with the name of one of the 12 tribes of Israel, were set in the high priest’s breastplate. Other lists occur in Ezekiel 28:13 and Revelation 21:19-21. It is difficult to properly identify all of these stones, since an accurate translation is not always possible. Some of the differences of translation are indicated in the following list, as translated in the <span>rsv<\/span>:<\/p>\n<p class=\"list-space\" id=\"Agate\"> 1. Agate, an oxide of silicon, a type of translucent quartz with layers of different colors (Ex 28:19; 39:12; Is 54:12; Rv 21:19).<\/p>\n<li> 2. Alabaster, a finely granular banded variety of calcium carbonate (gypsum), often white and translucent and widely used in Bible times for ornamental vases, bowls, kohl pots, statues, perfume jars, and so on (Sg 5:15; Mt 26:7; Mk 14:3; Lk 7:37).<\/li>\n<li> 3. Amethyst, an oxide of silicon, a purple or violet variety of transparent crystalline quartz (Ex 28:19; 39:12; Rv 21:20).<\/li>\n<li> 4. Beryl, a silicate of aluminum (Ex 28:20; 39:13; Sg 5:14; Dn 10:6). It is usually green in color (Rv 21:20) but can be blue, white, or golden and may be either opaque or transparent—the latter variety including the gems emerald and aquamarine.<\/li>\n<li> 5. Carbuncle. See Emerald below.<\/li>\n<p class=\"list\" id=\"Carnelian\"> 6. Carnelian, a silicon oxide reddish in color. In translations it is sometimes equated with sardius (Ex 28:17; 39:10; Ez 28:13), a type of deep brown or red quartz (Rv 4:3; 21:20).<\/p>\n<li> 7. Chalcedony. See Agate above.<\/li>\n<li> 8. Chrysolite, an aluminum fluosilicate, yellowish in color (Rv 21:20), probably equivalent to topaz (Ex 28:17) or beryl (Ez 1:16; 10:9; 28:13).<\/li>\n<li> 9. Chrysoprase, a nickel-stained apple-green chalcedony widely used in jewelry (Rv 21:20).<\/li>\n<li>10. Coral, the hard calcareous skeleton of a variety of marine animals occurring in various colors—red, white, and black. It is not strictly a stone (Jb 28:18; Ez 27:16).<\/li>\n<li>11. Crystal, a clear, translucent crystalline quartz (Jb 28:18). In Revelation 4:6, 21:11, and 22:1 the Greek word <span class=\"greek\" lang=\"el\">krystallon<\/span> may be rock crystal or even ice.<\/li>\n<li>12. Diamond, a stone of uncertain identification (Ex 28:18; 39:11; Ez 28:13). It may not be the equivalent of the modern diamond. In Jeremiah 17:1, adamant was probably a form of corundum, a very hard substance.<\/li>\n<p class=\"list\" id=\"Emerald\">13. Emerald, probably a green stone like the modern emerald (Ex 28:18; 39:11; Ez 27:16; 28:13). The Septuagint suggests a purple stone like a garnet. In the NT <span class=\"greek\" lang=\"el\">smaragdinos<\/span> in Revelation 4:3 and <span class=\"greek\" lang=\"el\">smaragdos<\/span> in Revelation 21:19 suggest an emerald.<\/p>\n<li>14. Jacinth, perhaps a reddish-orange zircon or a blue stone such as turquoise, amethyst, or sapphire (Ex 28:19; 39:12). In Revelation 21:20 <span class=\"greek\" lang=\"el\">huakinthos<\/span> is a blue stone. The exact identification is uncertain.<\/li>\n<li>15. Jasper, a compact, opaque, often highly colored crystalline quartz substance (Ex 28:20; 39:13). In the NT the Greek term <span class=\"greek\" lang=\"el\">iaspis<\/span> (Rv 4:3; 21:11, 18-19) is a green quartz.<\/li>\n<li>16. Lapis lazuli, a deep blue stone; a compound of sodium, aluminum, calcium, sulphur, and silver containing a mixture of several minerals. It generally has golden flecks of iron pyrites and was widely used for ornamental purposes in the ancient world. It is akin to sapphire.<\/li>\n<li>17. Marble, a limestone crystallized by metamorphism, taking a high polish, durable and suitable for building purposes (1 Chr 29:2; Est 1:6; Rv 18:12).<\/li>\n<li>18. Onyx, a quartz consisting of straight layers or bands which differ in color (Gn 2:12; Ex 25:7; 28:9, 20; 39:6, 13; 1 Chr 29:2; Jb 28:16; Ez 28:13). See Sardonyx below.<\/li>\n<li>19. Pearl, a hard smooth substance, white or variously colored, which grows in the shell of various bivalve mollusks. In the NT “pearls” are known as ornaments for women (1 Tm 2:9; Rv 17:4) or as items for trade (Rv 18:12, 16). The kingdom of heaven is likened to a fine pearl, which people seek at great cost (Mt 13:45-46).<\/li>\n<li>20. Ruby, an uncertain translation of the Hebrew word <span class=\"greek\" lang=\"el\">peninim<\/span> in six places (Jb 28:18; Prv 3:15; 8:11; 20:15; 31:10; Lam 4:7). This deep red or carmine stone was probably known in the ancient world, but there are difficulties in the translation of terms that may refer to it.<\/li>\n<li>21. Sapphire, a deep blue stone (Ex 24:10; 28:18; 39:11; Jb 28:6, 16; Sg 5:14; Is 54:11; Lam 4:7; Ez 1:26; 10:1; 28:13), which may have referred at times to lapis lazuli as in Job 28:6 and Revelation 21:19.<\/li>\n<li>22. Sardius, a red or deep brown form of quartz (Ex 28:17; 39:10; Ez 28:13 <span>kjv<\/span>). It is referred to also in Revelation 4:3 (<span>kjv<\/span> “sardine stone”), though in modern versions it is often rendered as “carnelian.” See Carnelian above.<\/li>\n<p class=\"list\" id=\"Sardonyx\">23. Sardonyx, a form of agate with layers of brown and white (Rv 21:20, <span>kjv<\/span>, <span>nasb<\/span>; “onyx” in <span>nlt<\/span>).<\/p>\n<li>24. Topaz, a yellow stone, a fluosilicate of aluminum occurring in crystalline form (Ex 28:17; 39:10; Jb 28:19; Ez 28:13; Rv 21:20).<\/li>\n<p\/>\n<p><em>See also<\/em> Minerals and Metals.<\/p>","summary_ro":"STONES, Precious A lengthy list of the precious stones used in OT times occurs in Exodus 28:17-20 and 39:10-13, where four rows of three stones, each engraved with the name of one of the 12 tribes of Israel, were set in the high priest’s breastplate. Other lists occur in Ezekiel 28:13 and Revelation 21:19-21. It is difficult to properly identify all of these stones, since an accurate translation is not always possible. Some of the differences of translation are indicated in the following list...","summary_en":"STONES, Precious A lengthy list of the precious stones used in OT times occurs in Exodus 28:17-20 and 39:10-13, where four rows of three stones, each engraved with the name of one of the 12 tribes of Israel, were set in the high priest’s breastplate. Other lists occur in Ezekiel 28:13 and Revelation 21:19-21. It is difficult to properly identify all of these stones, since an accurate translation is not always possible. Some of the differences of translation are indicated in the following list...","source":"Articles\/S.xml","external_url":null,"has_map":false,"has_picture":false},{"id":48283,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Estera 1:6","title_en":"Study Note: Estera 1:6","content_ro":"<p><strong>1:6<\/strong> <em>White<\/em> and <em>blue<\/em> (or <em>violet<\/em>) were royal colors. Even the <em>mosaic pavement<\/em> was exquisitely opulent.<\/p>","content_en":"<p><strong>1:6<\/strong> <em>White<\/em> and <em>blue<\/em> (or <em>violet<\/em>) were royal colors. Even the <em>mosaic pavement<\/em> was exquisitely opulent.<\/p>","summary_ro":"1:6 White and blue (or violet) were royal colors. Even the mosaic pavement was exquisitely opulent.","summary_en":"1:6 White and blue (or violet) were royal colors. Even the mosaic pavement was exquisitely opulent.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":75909,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Estera 1:6","title_en":"Study Note: Estera 1:6","content_ro":"<p><strong>1:6<\/strong> <em>White<\/em> and <em>blue<\/em> (or <em>violet<\/em>) were royal colors. Even the <em>mosaic pavement<\/em> was exquisitely opulent.<\/p>","content_en":"<p><strong>1:6<\/strong> <em>White<\/em> and <em>blue<\/em> (or <em>violet<\/em>) were royal colors. Even the <em>mosaic pavement<\/em> was exquisitely opulent.<\/p>","summary_ro":"1:6 White and blue (or violet) were royal colors. Even the mosaic pavement was exquisitely opulent.","summary_en":"1:6 White and blue (or violet) were royal colors. Even the mosaic pavement was exquisitely opulent.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":103535,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Estera 1:6","title_en":"Study Note: Estera 1:6","content_ro":"<p><strong>1:6<\/strong> <em>White<\/em> and <em>blue<\/em> (or <em>violet<\/em>) were royal colors. Even the <em>mosaic pavement<\/em> was exquisitely opulent.<\/p>","content_en":"<p><strong>1:6<\/strong> <em>White<\/em> and <em>blue<\/em> (or <em>violet<\/em>) were royal colors. Even the <em>mosaic pavement<\/em> was exquisitely opulent.<\/p>","summary_ro":"1:6 White and blue (or violet) were royal colors. Even the mosaic pavement was exquisitely opulent.","summary_en":"1:6 White and blue (or violet) were royal colors. Even the mosaic pavement was exquisitely opulent.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":131161,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Estera 1:6","title_en":"Study Note: Estera 1:6","content_ro":"<p><strong>1:6<\/strong> <em>White<\/em> and <em>blue<\/em> (or <em>violet<\/em>) were royal colors. Even the <em>mosaic pavement<\/em> was exquisitely opulent.<\/p>","content_en":"<p><strong>1:6<\/strong> <em>White<\/em> and <em>blue<\/em> (or <em>violet<\/em>) were royal colors. Even the <em>mosaic pavement<\/em> was exquisitely opulent.<\/p>","summary_ro":"1:6 White and blue (or violet) were royal colors. Even the mosaic pavement was exquisitely opulent.","summary_en":"1:6 White and blue (or violet) were royal colors. Even the mosaic pavement was exquisitely opulent.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"8":[{"id":48284,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Estera 1:8","title_en":"Study Note: Estera 1:8","content_ro":"<p><strong>1:8<\/strong> <em>no limits were placed on the drinking:<\/em> Often guests would drink only when the Persian king bade them with a toast (see Xenophon, <em>Cyropaedia<\/em> 8.8.18); at this banquet people were able to drink without restraint.<\/p>","content_en":"<p><strong>1:8<\/strong> <em>no limits were placed on the drinking:<\/em> Often guests would drink only when the Persian king bade them with a toast (see Xenophon, <em>Cyropaedia<\/em> 8.8.18); at this banquet people were able to drink without restraint.<\/p>","summary_ro":"1:8 no limits were placed on the drinking: Often guests would drink only when the Persian king bade them with a toast (see Xenophon, Cyropaedia 8.8.18); at this banquet people were able to drink without restraint.","summary_en":"1:8 no limits were placed on the drinking: Often guests would drink only when the Persian king bade them with a toast (see Xenophon, Cyropaedia 8.8.18); at this banquet people were able to drink without restraint.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":75910,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Estera 1:8","title_en":"Study Note: Estera 1:8","content_ro":"<p><strong>1:8<\/strong> <em>no limits were placed on the drinking:<\/em> Often guests would drink only when the Persian king bade them with a toast (see Xenophon, <em>Cyropaedia<\/em> 8.8.18); at this banquet people were able to drink without restraint.<\/p>","content_en":"<p><strong>1:8<\/strong> <em>no limits were placed on the drinking:<\/em> Often guests would drink only when the Persian king bade them with a toast (see Xenophon, <em>Cyropaedia<\/em> 8.8.18); at this banquet people were able to drink without restraint.<\/p>","summary_ro":"1:8 no limits were placed on the drinking: Often guests would drink only when the Persian king bade them with a toast (see Xenophon, Cyropaedia 8.8.18); at this banquet people were able to drink without restraint.","summary_en":"1:8 no limits were placed on the drinking: Often guests would drink only when the Persian king bade them with a toast (see Xenophon, Cyropaedia 8.8.18); at this banquet people were able to drink without restraint.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":103536,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Estera 1:8","title_en":"Study Note: Estera 1:8","content_ro":"<p><strong>1:8<\/strong> <em>no limits were placed on the drinking:<\/em> Often guests would drink only when the Persian king bade them with a toast (see Xenophon, <em>Cyropaedia<\/em> 8.8.18); at this banquet people were able to drink without restraint.<\/p>","content_en":"<p><strong>1:8<\/strong> <em>no limits were placed on the drinking:<\/em> Often guests would drink only when the Persian king bade them with a toast (see Xenophon, <em>Cyropaedia<\/em> 8.8.18); at this banquet people were able to drink without restraint.<\/p>","summary_ro":"1:8 no limits were placed on the drinking: Often guests would drink only when the Persian king bade them with a toast (see Xenophon, Cyropaedia 8.8.18); at this banquet people were able to drink without restraint.","summary_en":"1:8 no limits were placed on the drinking: Often guests would drink only when the Persian king bade them with a toast (see Xenophon, Cyropaedia 8.8.18); at this banquet people were able to drink without restraint.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":131162,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Estera 1:8","title_en":"Study Note: Estera 1:8","content_ro":"<p><strong>1:8<\/strong> <em>no limits were placed on the drinking:<\/em> Often guests would drink only when the Persian king bade them with a toast (see Xenophon, <em>Cyropaedia<\/em> 8.8.18); at this banquet people were able to drink without restraint.<\/p>","content_en":"<p><strong>1:8<\/strong> <em>no limits were placed on the drinking:<\/em> Often guests would drink only when the Persian king bade them with a toast (see Xenophon, <em>Cyropaedia<\/em> 8.8.18); at this banquet people were able to drink without restraint.<\/p>","summary_ro":"1:8 no limits were placed on the drinking: Often guests would drink only when the Persian king bade them with a toast (see Xenophon, Cyropaedia 8.8.18); at this banquet people were able to drink without restraint.","summary_en":"1:8 no limits were placed on the drinking: Often guests would drink only when the Persian king bade them with a toast (see Xenophon, Cyropaedia 8.8.18); at this banquet people were able to drink without restraint.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"9":[{"id":37989,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Vashti","title_en":"Vashti","content_ro":"<h3>VASHTI<\/h3>\n<p>Queen during the reign of Ahasuerus (Xerxes I) who was deposed for refusing to show herself to the guests at a royal banquet (Est 1:9-19). Since neither she nor Esther is otherwise known in secular history, many have suggested that they were inferior wives or concubines who were simply dignified with the title “queen.” According to Plutarch, Persian custom dictated that the kings would ordinarily eat with their legitimate wives, but when they wanted to “riot and drink,” they would send their wives away and call in their concubines. While this citation is often used to support the judgment that Vashti was called because she was only a concubine, the opposite conclusion better explains Vashti’s refusal to come. Vashti’s position as queen is indicated by the fact that she was supposed to appear with her “royal crown,” that she was always called “queen” until the time of her dismissal, and that her behavior should serve as an example for all the women in the kingdom.<\/p>","content_en":"<h3>VASHTI<\/h3>\n<p>Queen during the reign of Ahasuerus (Xerxes I) who was deposed for refusing to show herself to the guests at a royal banquet (Est 1:9-19). Since neither she nor Esther is otherwise known in secular history, many have suggested that they were inferior wives or concubines who were simply dignified with the title “queen.” According to Plutarch, Persian custom dictated that the kings would ordinarily eat with their legitimate wives, but when they wanted to “riot and drink,” they would send their wives away and call in their concubines. While this citation is often used to support the judgment that Vashti was called because she was only a concubine, the opposite conclusion better explains Vashti’s refusal to come. Vashti’s position as queen is indicated by the fact that she was supposed to appear with her “royal crown,” that she was always called “queen” until the time of her dismissal, and that her behavior should serve as an example for all the women in the kingdom.<\/p>","summary_ro":"VASHTI Queen during the reign of Ahasuerus (Xerxes I) who was deposed for refusing to show herself to the guests at a royal banquet (Est 1:9-19). Since neither she nor Esther is otherwise known in secular history, many have suggested that they were inferior wives or concubines who were simply dignified with the title “queen.” According to Plutarch, Persian custom dictated that the kings would ordinarily eat with their legitimate wives, but when they wanted to “riot and drink,” they would send...","summary_en":"VASHTI Queen during the reign of Ahasuerus (Xerxes I) who was deposed for refusing to show herself to the guests at a royal banquet (Est 1:9-19). Since neither she nor Esther is otherwise known in secular history, many have suggested that they were inferior wives or concubines who were simply dignified with the title “queen.” According to Plutarch, Persian custom dictated that the kings would ordinarily eat with their legitimate wives, but when they wanted to “riot and drink,” they would send...","source":"Articles\/V.xml","external_url":null,"has_map":false,"has_picture":false},{"id":48285,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Estera 1:9","title_en":"Study Note: Estera 1:9","content_ro":"<p><strong>1:9<\/strong> Since <em>Vashti<\/em> means <em>the best, desired, beloved,<\/em> this is possibly the title for a favored wife rather than her actual name. Ancient Greek historians refer to her as <em>Amestris<\/em> (e.g., Herodotus, <em>Histories<\/em> 7.114). Her son, Artaxerxes I, became king of Persia (465–424 <span>BC<\/span>) after Xerxes’ death (see Ezra 4:7-23; 6:14; 7:1, 7, 11-26; 8:1; Neh 1:1; 2:1; 5:14; 13:6).<\/p>","content_en":"<p><strong>1:9<\/strong> Since <em>Vashti<\/em> means <em>the best, desired, beloved,<\/em> this is possibly the title for a favored wife rather than her actual name. Ancient Greek historians refer to her as <em>Amestris<\/em> (e.g., Herodotus, <em>Histories<\/em> 7.114). Her son, Artaxerxes I, became king of Persia (465–424 <span>BC<\/span>) after Xerxes’ death (see Ezra 4:7-23; 6:14; 7:1, 7, 11-26; 8:1; Neh 1:1; 2:1; 5:14; 13:6).<\/p>","summary_ro":"1:9 Since Vashti means the best, desired, beloved, this is possibly the title for a favored wife rather than her actual name. Ancient Greek historians refer to her as Amestris (e.g., Herodotus, Histories 7.114). Her son, Artaxerxes I, became king of Persia (465–424 BC) after Xerxes’ death (see Ezra 4:7-23; 6:14; 7:1, 7, 11-26; 8:1; Neh 1:1; 2:1; 5:14; 13:6).","summary_en":"1:9 Since Vashti means the best, desired, beloved, this is possibly the title for a favored wife rather than her actual name. Ancient Greek historians refer to her as Amestris (e.g., Herodotus, Histories 7.114). Her son, Artaxerxes I, became king of Persia (465–424 BC) after Xerxes’ death (see Ezra 4:7-23; 6:14; 7:1, 7, 11-26; 8:1; Neh 1:1; 2:1; 5:14; 13:6).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":75911,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Estera 1:9","title_en":"Study Note: Estera 1:9","content_ro":"<p><strong>1:9<\/strong> Since <em>Vashti<\/em> means <em>the best, desired, beloved,<\/em> this is possibly the title for a favored wife rather than her actual name. Ancient Greek historians refer to her as <em>Amestris<\/em> (e.g., Herodotus, <em>Histories<\/em> 7.114). Her son, Artaxerxes I, became king of Persia (465–424 <span>BC<\/span>) after Xerxes’ death (see Ezra 4:7-23; 6:14; 7:1, 7, 11-26; 8:1; Neh 1:1; 2:1; 5:14; 13:6).<\/p>","content_en":"<p><strong>1:9<\/strong> Since <em>Vashti<\/em> means <em>the best, desired, beloved,<\/em> this is possibly the title for a favored wife rather than her actual name. Ancient Greek historians refer to her as <em>Amestris<\/em> (e.g., Herodotus, <em>Histories<\/em> 7.114). Her son, Artaxerxes I, became king of Persia (465–424 <span>BC<\/span>) after Xerxes’ death (see Ezra 4:7-23; 6:14; 7:1, 7, 11-26; 8:1; Neh 1:1; 2:1; 5:14; 13:6).<\/p>","summary_ro":"1:9 Since Vashti means the best, desired, beloved, this is possibly the title for a favored wife rather than her actual name. Ancient Greek historians refer to her as Amestris (e.g., Herodotus, Histories 7.114). Her son, Artaxerxes I, became king of Persia (465–424 BC) after Xerxes’ death (see Ezra 4:7-23; 6:14; 7:1, 7, 11-26; 8:1; Neh 1:1; 2:1; 5:14; 13:6).","summary_en":"1:9 Since Vashti means the best, desired, beloved, this is possibly the title for a favored wife rather than her actual name. Ancient Greek historians refer to her as Amestris (e.g., Herodotus, Histories 7.114). Her son, Artaxerxes I, became king of Persia (465–424 BC) after Xerxes’ death (see Ezra 4:7-23; 6:14; 7:1, 7, 11-26; 8:1; Neh 1:1; 2:1; 5:14; 13:6).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":103537,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Estera 1:9","title_en":"Study Note: Estera 1:9","content_ro":"<p><strong>1:9<\/strong> Since <em>Vashti<\/em> means <em>the best, desired, beloved,<\/em> this is possibly the title for a favored wife rather than her actual name. Ancient Greek historians refer to her as <em>Amestris<\/em> (e.g., Herodotus, <em>Histories<\/em> 7.114). Her son, Artaxerxes I, became king of Persia (465–424 <span>BC<\/span>) after Xerxes’ death (see Ezra 4:7-23; 6:14; 7:1, 7, 11-26; 8:1; Neh 1:1; 2:1; 5:14; 13:6).<\/p>","content_en":"<p><strong>1:9<\/strong> Since <em>Vashti<\/em> means <em>the best, desired, beloved,<\/em> this is possibly the title for a favored wife rather than her actual name. Ancient Greek historians refer to her as <em>Amestris<\/em> (e.g., Herodotus, <em>Histories<\/em> 7.114). Her son, Artaxerxes I, became king of Persia (465–424 <span>BC<\/span>) after Xerxes’ death (see Ezra 4:7-23; 6:14; 7:1, 7, 11-26; 8:1; Neh 1:1; 2:1; 5:14; 13:6).<\/p>","summary_ro":"1:9 Since Vashti means the best, desired, beloved, this is possibly the title for a favored wife rather than her actual name. Ancient Greek historians refer to her as Amestris (e.g., Herodotus, Histories 7.114). Her son, Artaxerxes I, became king of Persia (465–424 BC) after Xerxes’ death (see Ezra 4:7-23; 6:14; 7:1, 7, 11-26; 8:1; Neh 1:1; 2:1; 5:14; 13:6).","summary_en":"1:9 Since Vashti means the best, desired, beloved, this is possibly the title for a favored wife rather than her actual name. Ancient Greek historians refer to her as Amestris (e.g., Herodotus, Histories 7.114). Her son, Artaxerxes I, became king of Persia (465–424 BC) after Xerxes’ death (see Ezra 4:7-23; 6:14; 7:1, 7, 11-26; 8:1; Neh 1:1; 2:1; 5:14; 13:6).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":131163,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Estera 1:9","title_en":"Study Note: Estera 1:9","content_ro":"<p><strong>1:9<\/strong> Since <em>Vashti<\/em> means <em>the best, desired, beloved,<\/em> this is possibly the title for a favored wife rather than her actual name. Ancient Greek historians refer to her as <em>Amestris<\/em> (e.g., Herodotus, <em>Histories<\/em> 7.114). Her son, Artaxerxes I, became king of Persia (465–424 <span>BC<\/span>) after Xerxes’ death (see Ezra 4:7-23; 6:14; 7:1, 7, 11-26; 8:1; Neh 1:1; 2:1; 5:14; 13:6).<\/p>","content_en":"<p><strong>1:9<\/strong> Since <em>Vashti<\/em> means <em>the best, desired, beloved,<\/em> this is possibly the title for a favored wife rather than her actual name. Ancient Greek historians refer to her as <em>Amestris<\/em> (e.g., Herodotus, <em>Histories<\/em> 7.114). Her son, Artaxerxes I, became king of Persia (465–424 <span>BC<\/span>) after Xerxes’ death (see Ezra 4:7-23; 6:14; 7:1, 7, 11-26; 8:1; Neh 1:1; 2:1; 5:14; 13:6).<\/p>","summary_ro":"1:9 Since Vashti means the best, desired, beloved, this is possibly the title for a favored wife rather than her actual name. Ancient Greek historians refer to her as Amestris (e.g., Herodotus, Histories 7.114). Her son, Artaxerxes I, became king of Persia (465–424 BC) after Xerxes’ death (see Ezra 4:7-23; 6:14; 7:1, 7, 11-26; 8:1; Neh 1:1; 2:1; 5:14; 13:6).","summary_en":"1:9 Since Vashti means the best, desired, beloved, this is possibly the title for a favored wife rather than her actual name. Ancient Greek historians refer to her as Amestris (e.g., Herodotus, Histories 7.114). Her son, Artaxerxes I, became king of Persia (465–424 BC) after Xerxes’ death (see Ezra 4:7-23; 6:14; 7:1, 7, 11-26; 8:1; Neh 1:1; 2:1; 5:14; 13:6).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"10":[{"id":61,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Abagtha","title_en":"Abagtha","content_ro":"<h3>ABAGTHA<\/h3>\n<p>One of the seven eunuchs commanded by King Ahasuerus to bring Queen Vashti to his drunken party (Est 1:10).<\/p>","content_en":"<h3>ABAGTHA<\/h3>\n<p>One of the seven eunuchs commanded by King Ahasuerus to bring Queen Vashti to his drunken party (Est 1:10).<\/p>","summary_ro":"ABAGTHA One of the seven eunuchs commanded by King Ahasuerus to bring Queen Vashti to his drunken party (Est 1:10).","summary_en":"ABAGTHA One of the seven eunuchs commanded by King Ahasuerus to bring Queen Vashti to his drunken party (Est 1:10).","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false},{"id":4911,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Bigtha","title_en":"Bigtha","content_ro":"<h3>BIGTHA<\/h3>\n<p>Eunuch who served King Ahasuerus of Persia. He and six others were in charge of the royal household (Est 1:10). He is perhaps identifiable with Bigthana in Esther 2:21; 6:2.<\/p>\n<p><em>See also<\/em> Bigthan, Bigthana.<\/p>","content_en":"<h3>BIGTHA<\/h3>\n<p>Eunuch who served King Ahasuerus of Persia. He and six others were in charge of the royal household (Est 1:10). He is perhaps identifiable with Bigthana in Esther 2:21; 6:2.<\/p>\n<p><em>See also<\/em> Bigthan, Bigthana.<\/p>","summary_ro":"BIGTHA Eunuch who served King Ahasuerus of Persia. He and six others were in charge of the royal household (Est 1:10). He is perhaps identifiable with Bigthana in Esther 2:21; 6:2. See also Bigthan, Bigthana.","summary_en":"BIGTHA Eunuch who served King Ahasuerus of Persia. He and six others were in charge of the royal household (Est 1:10). He is perhaps identifiable with Bigthana in Esther 2:21; 6:2. See also Bigthan, Bigthana.","source":"Articles\/B.xml","external_url":null,"has_map":false,"has_picture":false},{"id":5167,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Biztha","title_en":"Biztha","content_ro":"<h3>BIZTHA<\/h3>\n<p>One of the seven eunuchs King Ahasuerus commanded to bring Queen Vashti to his drunken party (Est 1:10).<\/p>","content_en":"<h3>BIZTHA<\/h3>\n<p>One of the seven eunuchs King Ahasuerus commanded to bring Queen Vashti to his drunken party (Est 1:10).<\/p>","summary_ro":"BIZTHA One of the seven eunuchs King Ahasuerus commanded to bring Queen Vashti to his drunken party (Est 1:10).","summary_en":"BIZTHA One of the seven eunuchs King Ahasuerus commanded to bring Queen Vashti to his drunken party (Est 1:10).","source":"Articles\/B.xml","external_url":null,"has_map":false,"has_picture":false},{"id":6079,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Carcas","title_en":"Carcas","content_ro":"<h3>CARCAS<\/h3>\n<p>One of King Ahasuerus’s seven counselors, in Esther 1:10.<\/p>","content_en":"<h3>CARCAS<\/h3>\n<p>One of King Ahasuerus’s seven counselors, in Esther 1:10.<\/p>","summary_ro":"CARCAS One of King Ahasuerus’s seven counselors, in Esther 1:10.","summary_en":"CARCAS One of King Ahasuerus’s seven counselors, in Esther 1:10.","source":"Articles\/C.xml","external_url":null,"has_map":false,"has_picture":false},{"id":6214,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Chamberlain*","title_en":"Chamberlain*","content_ro":"<h3>CHAMBERLAIN*<\/h3>\n<p>Originally, a royal official in charge of the private quarters of the king. They sometimes had other significant tasks and had great influence with those in authority (Acts 12:20). The chamberlain Erastus (Rom 16:23, <span>kjv<\/span>) was actually the city treasurer. Nathan-melech the chamberlain (2 Kgs 23:11) was a court official at the time of Josiah. The Persian kings used eunuchs as chamberlains (Est 1:10, 12, 15; 2:3, 14-15; 4:4-5; 6:2, 14; 7:9).<\/p>","content_en":"<h3>CHAMBERLAIN*<\/h3>\n<p>Originally, a royal official in charge of the private quarters of the king. They sometimes had other significant tasks and had great influence with those in authority (Acts 12:20). The chamberlain Erastus (Rom 16:23, <span>kjv<\/span>) was actually the city treasurer. Nathan-melech the chamberlain (2 Kgs 23:11) was a court official at the time of Josiah. The Persian kings used eunuchs as chamberlains (Est 1:10, 12, 15; 2:3, 14-15; 4:4-5; 6:2, 14; 7:9).<\/p>","summary_ro":"CHAMBERLAIN* Originally, a royal official in charge of the private quarters of the king. They sometimes had other significant tasks and had great influence with those in authority (Acts 12:20). The chamberlain Erastus (Rom 16:23, kjv) was actually the city treasurer. Nathan-melech the chamberlain (2 Kgs 23:11) was a court official at the time of Josiah. The Persian kings used eunuchs as chamberlains (Est 1:10, 12, 15; 2:3, 14-15; 4:4-5; 6:2, 14; 7:9).","summary_en":"CHAMBERLAIN* Originally, a royal official in charge of the private quarters of the king. They sometimes had other significant tasks and had great influence with those in authority (Acts 12:20). The chamberlain Erastus (Rom 16:23, kjv) was actually the city treasurer. Nathan-melech the chamberlain (2 Kgs 23:11) was a court official at the time of Josiah. The Persian kings used eunuchs as chamberlains (Est 1:10, 12, 15; 2:3, 14-15; 4:4-5; 6:2, 14; 7:9).","source":"Articles\/C.xml","external_url":null,"has_map":false,"has_picture":false},{"id":11175,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Book of Esther","title_en":"Book of Esther","content_ro":"<h3>ESTHER, Book of<\/h3>\n<p>Old Testament book telling the story of a Jewish woman’s protection of her people after her marriage to a gentile king.<\/p>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Date, Origin, and Purpose<\/p>\n<p>• Canonicity<\/p>\n<p>• Background<\/p>\n<p>• Content<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>The book of Esther is an anonymous composition. The reference in 9:20 that Mordecai “recorded these things” implies that part, if not all, of the book was written by him. The absence of God’s name in the book of Esther may be due to the fact that the author intended the book to become part of the official Persian court record. The use of God’s name might have prevented that from happening.<\/p>\n<p>The author of the book had considerable knowledge of Persian court life and customs. Thus, Mordecai might be identified with a Morduka mentioned as a Persian court official in the reign of Darius I (521–486 <span>BC<\/span>) and Xerxes (486–464 <span>BC<\/span>).<\/p>\n<p class=\"h2\" id=\"DateOriginandPurpose\">Date, Origin, and Purpose<\/p>\n<p>Immediate impressions favor a date for the book of Esther shortly after 465 <span>BC<\/span>, if Ahasuerus is identified with Xerxes, who died that year. Many contemporary scholars, however, favor a later date. The apocryphal book of Ecclesiasticus, written about 180 <span>BC<\/span>, refers to that period. Jewish heroes are mentioned there, but Esther and Mordecai are not included. Some also suggest the period of the Maccabees as the time of the book’s writing. Others have identified it with a cultic story from ancient Babylon, associating Esther with the goddess Ishtar and Mordecai with the god Marduk. The earliest postbiblical reference to the Feast of Purim is 2 Maccabees 15:36, probably written about 75 <span>BC<\/span>.<\/p>\n<p>The book of Esther claims to record events in Persia sometime during the fifth century <span>BC<\/span>, surrounding the selection of Esther as queen. If a later date is preferred, the book can be viewed as written to encourage Jews during a time of persecution. One definite purpose of the book of Esther is to explain the origin of the Jewish Feast of Purim (Est 9:16-28). The term “purim” is probably related to the Assyrian word <em>puru,<\/em> meaning a small stone used for casting lots.<\/p>\n<p class=\"h2\" id=\"Canonicity\">Canonicity<\/p>\n<p>The major theological problem with the book of Esther is the absence of any mention of God and the lack of even an intimation of divine providence. As a result, some scholars in both Jewish and Christian circles question its canonicity. But closer observation reveals an obvious providential dimension in the book. The reference to fasting in 4:16, for example, implies prayer as well as abstinence from food. Esther’s being in the right place at the right time is no accident. The fall of Haman is also not accidental. On the negative side, the extreme measures taken in hanging Haman’s sons reflects a collective view of guilt that is not acceptable today (9:13-14). Implicit, too, is the theme of God’s protection of his covenant people even in times of persecution. That fact has made the book of Esther a favorite of Jews throughout history.<\/p>\n<p>Its practical implications, however, have not kept some from questioning the book’s genuineness as a part of the Bible. The book of Esther appears in the third part of the Jewish canon, as part of the five scrolls known as the Megilloth; its companions there are Ruth, Song of Songs, Ecclesiastes, and Lamentations. The Septuagint (Greek version of the OT) contains 107 extra verses in the book of Esther. These additions form part of the Apocrypha in English versions of the Bible. Even as late as the Reformation era, Esther’s canonicity was being debated, and some contemporary evangelicals have raised doubts about its value. Its canonicity is favored by (1) its history of acceptance in both Judaism and the Christian church, and (2) its illustrative value for teaching God’s providential care of the Jewish people (see Rom 9–11; Rv 7, 14).<\/p>\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<p>A number of historical problems have been noted: (1) Xerxes’ known wife was named Amestris, according to the historian Herodotus. But it is likely that the king had more than one wife. (2) The implication that Mordecai went into exile in 597 <span>BC<\/span> would have made him about 120 years old during the reign of Xerxes. But the text of 2:5-6 might mean that Mordecai’s great-grandfather was the original exile rather than Mordecai. (3) Various details seem fanciful to some modern readers: a banquet lasting 180 days; Esther’s 12-month beauty treatment; a gallows 83 feet (25.3 meters) tall; the Jews killing 75,000 of Xerxes’ subjects (see 1:4; 2:7, 12; 7:9; 9:16). But what appears mythological sometimes turns out to be historical.<\/p>\n<p>Several elements in the book of Esther point to a genuinely historical setting for the book. Ahasuerus is usually identified with Xerxes. Xerxes’ father was Darius, from whom have come some notable inscriptions and relief sculptures, one of them showing Darius seated on his throne with Xerxes standing behind him. Xerxes is believed to have been a weak-willed man in domestic affairs, easily influenced by flattering and scheming courtiers. On the field of battle, however, he was a vigorous leader who ferociously pursued his objectives. His energetic suppression of a revolt in Egypt was a prelude to mustering a navy to attack Athens. Only the skill and daring of the Greek forces at the naval battle of Salamis (480 <span>BC<\/span>) saved Greece from complete Persian occupation. Xerxes eventually lost the war and retired to his elegant palaces at Persepolis and Susa. He rejected the traditional gods of Egypt and Babylon and became a devotee of Ahuramazda, the Persian spirit of good.<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<p>The book of Esther portrays the reign of King Ahasuerus, whose empire stretched from India to Ethiopia (1:1-9). The center of his empire was in Susa (Shushan), in Persia. Because Queen Vashti disgraced the king by refusing his order to appear in court, she was removed, and a search began for a new queen (1:10-22). A young Jewish woman named Hadassah, without parents and living with her kinsman Mordecai, was selected to replace Queen Vashti (2:1-18). Early in her reign Esther and Mordecai helped to save the king’s life (vv 19-23). A man named Haman, who was promoted to an influential position in the palace court, plotted to kill the Jews because he hated Mordecai (ch 3). Mordecai intervened through Queen Esther, and the queen called on the Jews in Susa to fast for deliverance (ch 4). Esther’s intervention with the king led to a sleepless night for Ahasuerus (5:1–6:1). He reviewed the records of “memorable deeds,” and discovered that Mordecai’s earlier help had gone unrewarded. When Haman arrived to initiate his plot against the Jews, the king ordered him to honor Mordecai (ch 6). When Haman’s plot was then discovered, the schemer was hanged (ch 7). The king honored Mordecai and sent out an edict protecting the Jews from harm (ch 8). The Jews, by the king’s permission, killed the soldiers who would earlier have killed them in Haman’s plot (9:1-16). To celebrate their national deliverance, the Jews planned a great celebration (9:17–10:3). That celebration became the Festival of Purim—a time of feasting and distribution of gifts to all, especially to the poor.<\/p>\n<p><em>See also<\/em> Esther (Person); Persia, Persians.<\/p>","content_en":"<h3>ESTHER, Book of<\/h3>\n<p>Old Testament book telling the story of a Jewish woman’s protection of her people after her marriage to a gentile king.<\/p>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Date, Origin, and Purpose<\/p>\n<p>• Canonicity<\/p>\n<p>• Background<\/p>\n<p>• Content<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>The book of Esther is an anonymous composition. The reference in 9:20 that Mordecai “recorded these things” implies that part, if not all, of the book was written by him. The absence of God’s name in the book of Esther may be due to the fact that the author intended the book to become part of the official Persian court record. The use of God’s name might have prevented that from happening.<\/p>\n<p>The author of the book had considerable knowledge of Persian court life and customs. Thus, Mordecai might be identified with a Morduka mentioned as a Persian court official in the reign of Darius I (521–486 <span>BC<\/span>) and Xerxes (486–464 <span>BC<\/span>).<\/p>\n<p class=\"h2\" id=\"DateOriginandPurpose\">Date, Origin, and Purpose<\/p>\n<p>Immediate impressions favor a date for the book of Esther shortly after 465 <span>BC<\/span>, if Ahasuerus is identified with Xerxes, who died that year. Many contemporary scholars, however, favor a later date. The apocryphal book of Ecclesiasticus, written about 180 <span>BC<\/span>, refers to that period. Jewish heroes are mentioned there, but Esther and Mordecai are not included. Some also suggest the period of the Maccabees as the time of the book’s writing. Others have identified it with a cultic story from ancient Babylon, associating Esther with the goddess Ishtar and Mordecai with the god Marduk. The earliest postbiblical reference to the Feast of Purim is 2 Maccabees 15:36, probably written about 75 <span>BC<\/span>.<\/p>\n<p>The book of Esther claims to record events in Persia sometime during the fifth century <span>BC<\/span>, surrounding the selection of Esther as queen. If a later date is preferred, the book can be viewed as written to encourage Jews during a time of persecution. One definite purpose of the book of Esther is to explain the origin of the Jewish Feast of Purim (Est 9:16-28). The term “purim” is probably related to the Assyrian word <em>puru,<\/em> meaning a small stone used for casting lots.<\/p>\n<p class=\"h2\" id=\"Canonicity\">Canonicity<\/p>\n<p>The major theological problem with the book of Esther is the absence of any mention of God and the lack of even an intimation of divine providence. As a result, some scholars in both Jewish and Christian circles question its canonicity. But closer observation reveals an obvious providential dimension in the book. The reference to fasting in 4:16, for example, implies prayer as well as abstinence from food. Esther’s being in the right place at the right time is no accident. The fall of Haman is also not accidental. On the negative side, the extreme measures taken in hanging Haman’s sons reflects a collective view of guilt that is not acceptable today (9:13-14). Implicit, too, is the theme of God’s protection of his covenant people even in times of persecution. That fact has made the book of Esther a favorite of Jews throughout history.<\/p>\n<p>Its practical implications, however, have not kept some from questioning the book’s genuineness as a part of the Bible. The book of Esther appears in the third part of the Jewish canon, as part of the five scrolls known as the Megilloth; its companions there are Ruth, Song of Songs, Ecclesiastes, and Lamentations. The Septuagint (Greek version of the OT) contains 107 extra verses in the book of Esther. These additions form part of the Apocrypha in English versions of the Bible. Even as late as the Reformation era, Esther’s canonicity was being debated, and some contemporary evangelicals have raised doubts about its value. Its canonicity is favored by (1) its history of acceptance in both Judaism and the Christian church, and (2) its illustrative value for teaching God’s providential care of the Jewish people (see Rom 9–11; Rv 7, 14).<\/p>\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<p>A number of historical problems have been noted: (1) Xerxes’ known wife was named Amestris, according to the historian Herodotus. But it is likely that the king had more than one wife. (2) The implication that Mordecai went into exile in 597 <span>BC<\/span> would have made him about 120 years old during the reign of Xerxes. But the text of 2:5-6 might mean that Mordecai’s great-grandfather was the original exile rather than Mordecai. (3) Various details seem fanciful to some modern readers: a banquet lasting 180 days; Esther’s 12-month beauty treatment; a gallows 83 feet (25.3 meters) tall; the Jews killing 75,000 of Xerxes’ subjects (see 1:4; 2:7, 12; 7:9; 9:16). But what appears mythological sometimes turns out to be historical.<\/p>\n<p>Several elements in the book of Esther point to a genuinely historical setting for the book. Ahasuerus is usually identified with Xerxes. Xerxes’ father was Darius, from whom have come some notable inscriptions and relief sculptures, one of them showing Darius seated on his throne with Xerxes standing behind him. Xerxes is believed to have been a weak-willed man in domestic affairs, easily influenced by flattering and scheming courtiers. On the field of battle, however, he was a vigorous leader who ferociously pursued his objectives. His energetic suppression of a revolt in Egypt was a prelude to mustering a navy to attack Athens. Only the skill and daring of the Greek forces at the naval battle of Salamis (480 <span>BC<\/span>) saved Greece from complete Persian occupation. Xerxes eventually lost the war and retired to his elegant palaces at Persepolis and Susa. He rejected the traditional gods of Egypt and Babylon and became a devotee of Ahuramazda, the Persian spirit of good.<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<p>The book of Esther portrays the reign of King Ahasuerus, whose empire stretched from India to Ethiopia (1:1-9). The center of his empire was in Susa (Shushan), in Persia. Because Queen Vashti disgraced the king by refusing his order to appear in court, she was removed, and a search began for a new queen (1:10-22). A young Jewish woman named Hadassah, without parents and living with her kinsman Mordecai, was selected to replace Queen Vashti (2:1-18). Early in her reign Esther and Mordecai helped to save the king’s life (vv 19-23). A man named Haman, who was promoted to an influential position in the palace court, plotted to kill the Jews because he hated Mordecai (ch 3). Mordecai intervened through Queen Esther, and the queen called on the Jews in Susa to fast for deliverance (ch 4). Esther’s intervention with the king led to a sleepless night for Ahasuerus (5:1–6:1). He reviewed the records of “memorable deeds,” and discovered that Mordecai’s earlier help had gone unrewarded. When Haman arrived to initiate his plot against the Jews, the king ordered him to honor Mordecai (ch 6). When Haman’s plot was then discovered, the schemer was hanged (ch 7). The king honored Mordecai and sent out an edict protecting the Jews from harm (ch 8). The Jews, by the king’s permission, killed the soldiers who would earlier have killed them in Haman’s plot (9:1-16). To celebrate their national deliverance, the Jews planned a great celebration (9:17–10:3). That celebration became the Festival of Purim—a time of feasting and distribution of gifts to all, especially to the poor.<\/p>\n<p><em>See also<\/em> Esther (Person); Persia, Persians.<\/p>","summary_ro":"ESTHER, Book of Old Testament book telling the story of a Jewish woman’s protection of her people after her marriage to a gentile king. Preview • Author • Date, Origin, and Purpose • Canonicity • Background • Content Author The book of Esther is an anonymous composition. The reference in 9:20 that Mordecai “recorded these things” implies that part, if not all, of the book was written by him. The absence of God’s name in the book of Esther may be due to the fact that the author intended the bo...","summary_en":"ESTHER, Book of Old Testament book telling the story of a Jewish woman’s protection of her people after her marriage to a gentile king. Preview • Author • Date, Origin, and Purpose • Canonicity • Background • Content Author The book of Esther is an anonymous composition. The reference in 9:20 that Mordecai “recorded these things” implies that part, if not all, of the book was written by him. The absence of God’s name in the book of Esther may be due to the fact that the author intended the bo...","source":"Articles\/E.xml","external_url":null,"has_map":false,"has_picture":false},{"id":15332,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Harbona","title_en":"Harbona","content_ro":"<h3>HARBONA<\/h3>\n<p>One of King Ahasuerus’s seven personal attendants. They were ordered by Ahasuerus to parade Queen Vashti before a drunken banquet to satisfy his vanity (Est 1:10). Harbona later suggested that Haman be hanged on the gallows he had built for Mordecai (7:9).<\/p>","content_en":"<h3>HARBONA<\/h3>\n<p>One of King Ahasuerus’s seven personal attendants. They were ordered by Ahasuerus to parade Queen Vashti before a drunken banquet to satisfy his vanity (Est 1:10). Harbona later suggested that Haman be hanged on the gallows he had built for Mordecai (7:9).<\/p>","summary_ro":"HARBONA One of King Ahasuerus’s seven personal attendants. They were ordered by Ahasuerus to parade Queen Vashti before a drunken banquet to satisfy his vanity (Est 1:10). Harbona later suggested that Haman be hanged on the gallows he had built for Mordecai (7:9).","summary_en":"HARBONA One of King Ahasuerus’s seven personal attendants. They were ordered by Ahasuerus to parade Queen Vashti before a drunken banquet to satisfy his vanity (Est 1:10). Harbona later suggested that Haman be hanged on the gallows he had built for Mordecai (7:9).","source":"Articles\/H.xml","external_url":null,"has_map":false,"has_picture":false},{"id":25010,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Mehuman","title_en":"Mehuman","content_ro":"<h3>MEHUMAN<\/h3>\n<p>One of the seven chamberlains King Ahasuerus sent to bring Queen Vashti to the royal banquet (Est 1:10).<\/p>","content_en":"<h3>MEHUMAN<\/h3>\n<p>One of the seven chamberlains King Ahasuerus sent to bring Queen Vashti to the royal banquet (Est 1:10).<\/p>","summary_ro":"MEHUMAN One of the seven chamberlains King Ahasuerus sent to bring Queen Vashti to the royal banquet (Est 1:10).","summary_en":"MEHUMAN One of the seven chamberlains King Ahasuerus sent to bring Queen Vashti to the royal banquet (Est 1:10).","source":"Articles\/M.xml","external_url":null,"has_map":false,"has_picture":false},{"id":38430,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Wine","title_en":"Wine","content_ro":"<h3>WINE<\/h3>\n<p>Beverage made from fermented grape juice.<\/p>\n<p class=\"h2\" id=\"Origin\">Origin<\/p>\n<p>Noah was among the first to produce wine (Gn 9:21), presumably on the slopes of Mt Ararat. But wine making was not confined to that region, because Egypt, and later Greece, had a fondness for the juice. In fact, wine making was known to have existed in the prehistoric period of Mesopotamia and was brought to Egypt before 3000 <span>BC<\/span>.<\/p>\n<p>The word “wine” may be identified with words for vine, vineyard, and black grapes. The vine, which brings forth the wine, was often identified in the Near Eastern world with the “tree of life.” In both Egypt and Mesopotamia a goddess was thought to protect the vine. The “mistress of the heavenly tree of life,” the goddess Siris, lived in the mountains of northwestern Assyria. First Enoch 32:4 calls the vine the tree of knowledge. According to Jewish tradition, the vine was saved from the Flood by Noah.<\/p>\n<p class=\"h2\" id=\"ProductionofWine\">Production of Wine<\/p>\n<p>Few ancient documents are extant on the art of wine making. Experience and the interests of a few early botanists appear to be the only source of knowledge available about the early vine growers. Aristotle’s gifted student Theophrastus of Eresos wrote a book entitled <em>Enquiry into Plants<\/em> showing a blend of practical experience and theory. Later, he followed with <em>On the Life of Plants,<\/em> a work giving detailed observations about wine making. His ideas on when to plant, how to prune, statements against grafting, and how to care for the vine demonstrate the Greek genius. They raised viticulture to a science that has changed little in the last 2200 years.<\/p>\n<p>Great care was taken by Greek vine growers to ensure the success of their crops. The vines were close to the ground instead of being propped. In view of this, mice and foxes were especially undesirable, and much hoeing was needed to keep the soil free of weeds. But their method, overall, was very effective.<\/p>\n<p>In early September the grapes were collected in the plains, and at the end of the month in the hills. With an initial festival of song and dance, the workers brought the bunches of grapes to the winepresses, low cement vats inclined toward one corner. After this, workers trod the grapes. The first <em>must<\/em> (juice from the crushing) was highly valued because it provided the choicest wines. The remaining juice was extracted by wringing the trodden grapes in a bag press usually made of cloth. A third class of wine was produced by mixing or even cooking the remaining grapes with some water and expressing the mixture. This type of wine was drunk only by the poor.<\/p>\n<p>At a later time the Greeks invented a beam press in which a long beam, having a turning portion at one end and heavy stones on the other, compressed layers of grapes. The ancient Near East had these different methods of extracting wine, but the treading of grapes, even in Greece, was always the favorite method.<\/p>\n<p>In Greece the fermentation period was usually six months, during which the liquid was constantly skimmed. However, in the ancient Near East the fermentation process was usually over in three or four days, the optimum growth temperature being 77 degrees. The ancients knew that any further fermentation would produce acid.<\/p>\n<p>After desired fermentation, the wine was transferred to skins or pottery jars for transport or sale. The handles and stoppers were stamped to indicate the brand, the origin, and the vintage. At this time the wine was strained through perforated metal sieves or cloth to eliminate contaminates such as grit or insects.<\/p>\n<p class=\"h2\" id=\"KindsofWine\">Kinds of Wine<\/p>\n<p>Ancient poets discuss many different brands of wine, with Athenaeus mentioning 85 different varieties. Galen cites 60; Pliny mentions 150; and Strabo, 30. Wines are distinguished by different colors (black, red, white, or yellow) and by their taste (dry, harsh, light, or sweet). The biblical account enumerates various kinds of wine, such as the wines of Lebanon and Helbon. Hebron and Samaria were famous for their wine making. The Hebrew language has at least nine different words for wine, and the Greek has four that are mentioned in the NT.<\/p>\n<p class=\"h2\" id=\"NatureofWine\">Nature of Wine<\/p>\n<p>Few would question that at least some wine of the OT was fermented. Some scholars argue, however, that certain forms of wine in the ancient world were unfermented. They contrast two Hebrew words for wine, concluding that one particular Hebrew word that refers to fresh wine meant only grape juice (Prv 3:10; Hos 9:2; Jl 2:24; Mi 6:15). The inconclusiveness of these arguments may be seen from the following points: (1) the Hebrew word is found in primarily neutral contexts; (2) often that particular word is found in contexts definitely including a fermented beverage (e.g., Gn 27:28; Hos 4:11; Mi 6:15); (3) the Ugaritic parallel to the term in question refers with certainty to a fermented wine; (4) the Septuagint equivalents refer to fermented wine; (5) fermentation in the ancient Near East, unlike Greece, took only about three days; and (6) the Mishnah provides no such evidence of the practice of having unfermented wine. There seems to have been no attempts to preserve wine in an unfermented state; it may have been a near-impossible task. A careful examination of all the Hebrew words (as well as their Semitic cognates) and the Greek words for wine demonstrates that the ancients knew little, if anything, about unfermented wine.<\/p>\n<p>Ample evidence is available to demonstrate that wine, though always fermented, was usually mixed with water in the classical and Hellenistic world. The wine was stored in large jugs called <span class=\"greek\" lang=\"el\">amphorae<\/span><em>,<\/em> from which the wine was poured through a strainer into a large mixing bowl called a <span class=\"greek\" lang=\"el\">krater<\/span><em>.<\/em> In the krater the wine was mixed with water. Then the drinking bowls or cups were filled.<\/p>\n<p>The amount of wine per volume varied. The mixture that represented the greatest amount of water to wine was 20 to 1, apparently because the wine was so strong (Homer, <em>Odyssey<\/em> 10.208).<\/p>\n<p>In the western Mediterranean world, the term “wine” referred to the mixture of wine and water. If one desired to mention wine without water, it was necessary to add the word “unmixed.” For the Greeks, to drink wine unmixed was regarded as barbaric. The evidence, however, seems to indicate that in the OT era wine was used without being mixed with water. The terminology of mixing water and wine is strikingly unattested. Wine diluted with water was symbolic of spiritual adulteration (Is 1:22). By Roman times, this attitude had changed. The Mishnah assumes a ratio of two parts of water to one part wine; however, later Talmudic sources speak of three to one. A natural, nondistilled wine could reach as high as 15 percent alcohol content. If watered down three parts water to one part wine, the alcohol content would be 5 percent and still fairly potent.<\/p>\n<p>Wine was mixed not only with water but also with other ingredients, similar to mixed drinks today. An example of this is seen in the Homeric “Hymn to Demeter,” where the goddess rejects straight wine and desires the drink mixed with meal, water, and a soft mint. Often strong wine was mixed into weak wine, resulting in a stronger drink. This is what is meant by “mixture” in the Bible (Ps 75:8; Is 5:22; Rv 18:6; 19:13-15). At times the fresh wine, high in sugar content, was evaporated, and this concentrated <em>must<\/em> was mixed with wine to obtain a higher alcohol content.<\/p>\n<p>There is no mention of wine being mixed with water to make it safe for drinking, as is commonly accepted. Modern examples of pollution were not common in the ancient world, although this problem appeared occasionally. Examples are myriad concerning the fresh wells, springs, and moving bodies of water in biblical times, and methods were available to purify any impure water.<\/p>\n<p class=\"h2\" id=\"WineintheOldTestament\">Wine in the Old Testament<\/p>\n<p>The evidence, as seen above, suggests that wine in the OT was not mixed with water and was looked on with favor when taken in moderation. Judges 9:13 presents wine as that “which cheers God and men.” Psalm 104:15 portrays wine similarly: “wine which makes man’s heart glad” (cf. also Est 1:10; Eccl 10:19; Is 55:1-2; Zec 10:7). The temperate use of wine was a normal and accepted part of life (Gn 14:18; Jgs 19:19; 1 Sm 16:20). Levitical priests in service at the temple (Lv 10:8-9), Nazirites (Nm 6:3), and the Recabites (Jer 35:1-6) were forbidden to drink wine.<\/p>\n<p>Wine had many uses in the OT world. The “drink offering” was wine (Ex 29:40; Lv 23:13), and the worshiper regularly brought wine when offering sacrifice (1 Sm 1:24). In addition, a supply of wine was kept in the temple for sacrificial purposes (1 Chr 9:29). At times, wine was used in helping the weak and sick (2 Sm 16:2; Prv 31:6).<\/p>\n<p>The strong drink of the OT seems to be closely related to Mesopotamian date wine. This same date wine, high in sugar content, must have also been high in alcohol content. One Hebrew word is consistently used as strong drink (Lv 10:9; Dt 29:6; 1 Sm 1:15; Prv 20:1; 31:6; Is 29:9). There is an equivalent word to this in Ugaritic, translated “drunk,” which parallels the normal word for wine.<\/p>\n<p>Negative reactions to intemperate wine drinking abound in the OT. Isaiah condemned those who drank wine to excess (Is 28:1-8). Many admonitions of drinking wine in excess are given in the Scriptures (Prv 20:1; 21:17; 23:20-21; 23:32-34).<\/p>\n<p class=\"h2\" id=\"WineintheNewTestament\">Wine in the New Testament<\/p>\n<p>Wine in the NT was a fermented beverage that was mixed with various amounts of water. It was also mixed with gall (Mt 27:34) and myrrh (Mk 15:23). Evidence strongly suggests that the wine used at the Lord’s Supper was a mixture of water and wine, probably three to one in agreement with the dictates of the Mishnah. The phrase “fruit of the vine” (Mt 26:27-29) is often interpreted to mean fresh grape juice. However, fresh grape juice would be all but impossible to find.<\/p>\n<p>The NT, as the OT, argues forcefully against the unrestrained use of wine. The biblical admonition is not to be drunk with wine (Eph 5:18; 1 Pt 4:3). Leaders in the church were to practice moderation in the use of wine (1 Tm 3:3, 8; Ti 1:7); the Greek says that they should “not be addicted to wine.”<\/p>\n<p><em>See also<\/em> Vines, Vineyard; Winepress.<\/p>","content_en":"<h3>WINE<\/h3>\n<p>Beverage made from fermented grape juice.<\/p>\n<p class=\"h2\" id=\"Origin\">Origin<\/p>\n<p>Noah was among the first to produce wine (Gn 9:21), presumably on the slopes of Mt Ararat. But wine making was not confined to that region, because Egypt, and later Greece, had a fondness for the juice. In fact, wine making was known to have existed in the prehistoric period of Mesopotamia and was brought to Egypt before 3000 <span>BC<\/span>.<\/p>\n<p>The word “wine” may be identified with words for vine, vineyard, and black grapes. The vine, which brings forth the wine, was often identified in the Near Eastern world with the “tree of life.” In both Egypt and Mesopotamia a goddess was thought to protect the vine. The “mistress of the heavenly tree of life,” the goddess Siris, lived in the mountains of northwestern Assyria. First Enoch 32:4 calls the vine the tree of knowledge. According to Jewish tradition, the vine was saved from the Flood by Noah.<\/p>\n<p class=\"h2\" id=\"ProductionofWine\">Production of Wine<\/p>\n<p>Few ancient documents are extant on the art of wine making. Experience and the interests of a few early botanists appear to be the only source of knowledge available about the early vine growers. Aristotle’s gifted student Theophrastus of Eresos wrote a book entitled <em>Enquiry into Plants<\/em> showing a blend of practical experience and theory. Later, he followed with <em>On the Life of Plants,<\/em> a work giving detailed observations about wine making. His ideas on when to plant, how to prune, statements against grafting, and how to care for the vine demonstrate the Greek genius. They raised viticulture to a science that has changed little in the last 2200 years.<\/p>\n<p>Great care was taken by Greek vine growers to ensure the success of their crops. The vines were close to the ground instead of being propped. In view of this, mice and foxes were especially undesirable, and much hoeing was needed to keep the soil free of weeds. But their method, overall, was very effective.<\/p>\n<p>In early September the grapes were collected in the plains, and at the end of the month in the hills. With an initial festival of song and dance, the workers brought the bunches of grapes to the winepresses, low cement vats inclined toward one corner. After this, workers trod the grapes. The first <em>must<\/em> (juice from the crushing) was highly valued because it provided the choicest wines. The remaining juice was extracted by wringing the trodden grapes in a bag press usually made of cloth. A third class of wine was produced by mixing or even cooking the remaining grapes with some water and expressing the mixture. This type of wine was drunk only by the poor.<\/p>\n<p>At a later time the Greeks invented a beam press in which a long beam, having a turning portion at one end and heavy stones on the other, compressed layers of grapes. The ancient Near East had these different methods of extracting wine, but the treading of grapes, even in Greece, was always the favorite method.<\/p>\n<p>In Greece the fermentation period was usually six months, during which the liquid was constantly skimmed. However, in the ancient Near East the fermentation process was usually over in three or four days, the optimum growth temperature being 77 degrees. The ancients knew that any further fermentation would produce acid.<\/p>\n<p>After desired fermentation, the wine was transferred to skins or pottery jars for transport or sale. The handles and stoppers were stamped to indicate the brand, the origin, and the vintage. At this time the wine was strained through perforated metal sieves or cloth to eliminate contaminates such as grit or insects.<\/p>\n<p class=\"h2\" id=\"KindsofWine\">Kinds of Wine<\/p>\n<p>Ancient poets discuss many different brands of wine, with Athenaeus mentioning 85 different varieties. Galen cites 60; Pliny mentions 150; and Strabo, 30. Wines are distinguished by different colors (black, red, white, or yellow) and by their taste (dry, harsh, light, or sweet). The biblical account enumerates various kinds of wine, such as the wines of Lebanon and Helbon. Hebron and Samaria were famous for their wine making. The Hebrew language has at least nine different words for wine, and the Greek has four that are mentioned in the NT.<\/p>\n<p class=\"h2\" id=\"NatureofWine\">Nature of Wine<\/p>\n<p>Few would question that at least some wine of the OT was fermented. Some scholars argue, however, that certain forms of wine in the ancient world were unfermented. They contrast two Hebrew words for wine, concluding that one particular Hebrew word that refers to fresh wine meant only grape juice (Prv 3:10; Hos 9:2; Jl 2:24; Mi 6:15). The inconclusiveness of these arguments may be seen from the following points: (1) the Hebrew word is found in primarily neutral contexts; (2) often that particular word is found in contexts definitely including a fermented beverage (e.g., Gn 27:28; Hos 4:11; Mi 6:15); (3) the Ugaritic parallel to the term in question refers with certainty to a fermented wine; (4) the Septuagint equivalents refer to fermented wine; (5) fermentation in the ancient Near East, unlike Greece, took only about three days; and (6) the Mishnah provides no such evidence of the practice of having unfermented wine. There seems to have been no attempts to preserve wine in an unfermented state; it may have been a near-impossible task. A careful examination of all the Hebrew words (as well as their Semitic cognates) and the Greek words for wine demonstrates that the ancients knew little, if anything, about unfermented wine.<\/p>\n<p>Ample evidence is available to demonstrate that wine, though always fermented, was usually mixed with water in the classical and Hellenistic world. The wine was stored in large jugs called <span class=\"greek\" lang=\"el\">amphorae<\/span><em>,<\/em> from which the wine was poured through a strainer into a large mixing bowl called a <span class=\"greek\" lang=\"el\">krater<\/span><em>.<\/em> In the krater the wine was mixed with water. Then the drinking bowls or cups were filled.<\/p>\n<p>The amount of wine per volume varied. The mixture that represented the greatest amount of water to wine was 20 to 1, apparently because the wine was so strong (Homer, <em>Odyssey<\/em> 10.208).<\/p>\n<p>In the western Mediterranean world, the term “wine” referred to the mixture of wine and water. If one desired to mention wine without water, it was necessary to add the word “unmixed.” For the Greeks, to drink wine unmixed was regarded as barbaric. The evidence, however, seems to indicate that in the OT era wine was used without being mixed with water. The terminology of mixing water and wine is strikingly unattested. Wine diluted with water was symbolic of spiritual adulteration (Is 1:22). By Roman times, this attitude had changed. The Mishnah assumes a ratio of two parts of water to one part wine; however, later Talmudic sources speak of three to one. A natural, nondistilled wine could reach as high as 15 percent alcohol content. If watered down three parts water to one part wine, the alcohol content would be 5 percent and still fairly potent.<\/p>\n<p>Wine was mixed not only with water but also with other ingredients, similar to mixed drinks today. An example of this is seen in the Homeric “Hymn to Demeter,” where the goddess rejects straight wine and desires the drink mixed with meal, water, and a soft mint. Often strong wine was mixed into weak wine, resulting in a stronger drink. This is what is meant by “mixture” in the Bible (Ps 75:8; Is 5:22; Rv 18:6; 19:13-15). At times the fresh wine, high in sugar content, was evaporated, and this concentrated <em>must<\/em> was mixed with wine to obtain a higher alcohol content.<\/p>\n<p>There is no mention of wine being mixed with water to make it safe for drinking, as is commonly accepted. Modern examples of pollution were not common in the ancient world, although this problem appeared occasionally. Examples are myriad concerning the fresh wells, springs, and moving bodies of water in biblical times, and methods were available to purify any impure water.<\/p>\n<p class=\"h2\" id=\"WineintheOldTestament\">Wine in the Old Testament<\/p>\n<p>The evidence, as seen above, suggests that wine in the OT was not mixed with water and was looked on with favor when taken in moderation. Judges 9:13 presents wine as that “which cheers God and men.” Psalm 104:15 portrays wine similarly: “wine which makes man’s heart glad” (cf. also Est 1:10; Eccl 10:19; Is 55:1-2; Zec 10:7). The temperate use of wine was a normal and accepted part of life (Gn 14:18; Jgs 19:19; 1 Sm 16:20). Levitical priests in service at the temple (Lv 10:8-9), Nazirites (Nm 6:3), and the Recabites (Jer 35:1-6) were forbidden to drink wine.<\/p>\n<p>Wine had many uses in the OT world. The “drink offering” was wine (Ex 29:40; Lv 23:13), and the worshiper regularly brought wine when offering sacrifice (1 Sm 1:24). In addition, a supply of wine was kept in the temple for sacrificial purposes (1 Chr 9:29). At times, wine was used in helping the weak and sick (2 Sm 16:2; Prv 31:6).<\/p>\n<p>The strong drink of the OT seems to be closely related to Mesopotamian date wine. This same date wine, high in sugar content, must have also been high in alcohol content. One Hebrew word is consistently used as strong drink (Lv 10:9; Dt 29:6; 1 Sm 1:15; Prv 20:1; 31:6; Is 29:9). There is an equivalent word to this in Ugaritic, translated “drunk,” which parallels the normal word for wine.<\/p>\n<p>Negative reactions to intemperate wine drinking abound in the OT. Isaiah condemned those who drank wine to excess (Is 28:1-8). Many admonitions of drinking wine in excess are given in the Scriptures (Prv 20:1; 21:17; 23:20-21; 23:32-34).<\/p>\n<p class=\"h2\" id=\"WineintheNewTestament\">Wine in the New Testament<\/p>\n<p>Wine in the NT was a fermented beverage that was mixed with various amounts of water. It was also mixed with gall (Mt 27:34) and myrrh (Mk 15:23). Evidence strongly suggests that the wine used at the Lord’s Supper was a mixture of water and wine, probably three to one in agreement with the dictates of the Mishnah. The phrase “fruit of the vine” (Mt 26:27-29) is often interpreted to mean fresh grape juice. However, fresh grape juice would be all but impossible to find.<\/p>\n<p>The NT, as the OT, argues forcefully against the unrestrained use of wine. The biblical admonition is not to be drunk with wine (Eph 5:18; 1 Pt 4:3). Leaders in the church were to practice moderation in the use of wine (1 Tm 3:3, 8; Ti 1:7); the Greek says that they should “not be addicted to wine.”<\/p>\n<p><em>See also<\/em> Vines, Vineyard; Winepress.<\/p>","summary_ro":"WINE Beverage made from fermented grape juice. Origin Noah was among the first to produce wine (Gn 9:21), presumably on the slopes of Mt Ararat. But wine making was not confined to that region, because Egypt, and later Greece, had a fondness for the juice. In fact, wine making was known to have existed in the prehistoric period of Mesopotamia and was brought to Egypt before 3000 BC. The word “wine” may be identified with words for vine, vineyard, and black grapes. The vine, which brings forth...","summary_en":"WINE Beverage made from fermented grape juice. Origin Noah was among the first to produce wine (Gn 9:21), presumably on the slopes of Mt Ararat. But wine making was not confined to that region, because Egypt, and later Greece, had a fondness for the juice. In fact, wine making was known to have existed in the prehistoric period of Mesopotamia and was brought to Egypt before 3000 BC. The word “wine” may be identified with words for vine, vineyard, and black grapes. The vine, which brings forth...","source":"Articles\/W.xml","external_url":null,"has_map":false,"has_picture":false},{"id":39289,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Zethar","title_en":"Zethar","content_ro":"<h3>ZETHAR<\/h3>\n<p>One of King Ahasuerus’s seven chamberlains, who was commanded to bring Queen Vashti before the king for public display of her beauty (Est 1:10).<\/p>","content_en":"<h3>ZETHAR<\/h3>\n<p>One of King Ahasuerus’s seven chamberlains, who was commanded to bring Queen Vashti before the king for public display of her beauty (Est 1:10).<\/p>","summary_ro":"ZETHAR One of King Ahasuerus’s seven chamberlains, who was commanded to bring Queen Vashti before the king for public display of her beauty (Est 1:10).","summary_en":"ZETHAR One of King Ahasuerus’s seven chamberlains, who was commanded to bring Queen Vashti before the king for public display of her beauty (Est 1:10).","source":"Articles\/Z.xml","external_url":null,"has_map":false,"has_picture":false},{"id":48286,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Estera 1:10","title_en":"Study Note: Estera 1:10","content_ro":"<p><strong>1:10<\/strong> <em>Xerxes was in high spirits:<\/em> He was probably fairly drunk and apt to do something foolish. • <em>Eunuchs<\/em> were servants who had been castrated because their roles brought them into frequent contact with the women of the royal harem.<\/p>","content_en":"<p><strong>1:10<\/strong> <em>Xerxes was in high spirits:<\/em> He was probably fairly drunk and apt to do something foolish. • <em>Eunuchs<\/em> were servants who had been castrated because their roles brought them into frequent contact with the women of the royal harem.<\/p>","summary_ro":"1:10 Xerxes was in high spirits: He was probably fairly drunk and apt to do something foolish. • Eunuchs were servants who had been castrated because their roles brought them into frequent contact with the women of the royal harem.","summary_en":"1:10 Xerxes was in high spirits: He was probably fairly drunk and apt to do something foolish. • Eunuchs were servants who had been castrated because their roles brought them into frequent contact with the women of the royal harem.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":75912,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Estera 1:10","title_en":"Study Note: Estera 1:10","content_ro":"<p><strong>1:10<\/strong> <em>Xerxes was in high spirits:<\/em> He was probably fairly drunk and apt to do something foolish. • <em>Eunuchs<\/em> were servants who had been castrated because their roles brought them into frequent contact with the women of the royal harem.<\/p>","content_en":"<p><strong>1:10<\/strong> <em>Xerxes was in high spirits:<\/em> He was probably fairly drunk and apt to do something foolish. • <em>Eunuchs<\/em> were servants who had been castrated because their roles brought them into frequent contact with the women of the royal harem.<\/p>","summary_ro":"1:10 Xerxes was in high spirits: He was probably fairly drunk and apt to do something foolish. • Eunuchs were servants who had been castrated because their roles brought them into frequent contact with the women of the royal harem.","summary_en":"1:10 Xerxes was in high spirits: He was probably fairly drunk and apt to do something foolish. • Eunuchs were servants who had been castrated because their roles brought them into frequent contact with the women of the royal harem.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":103538,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Estera 1:10","title_en":"Study Note: Estera 1:10","content_ro":"<p><strong>1:10<\/strong> <em>Xerxes was in high spirits:<\/em> He was probably fairly drunk and apt to do something foolish. • <em>Eunuchs<\/em> were servants who had been castrated because their roles brought them into frequent contact with the women of the royal harem.<\/p>","content_en":"<p><strong>1:10<\/strong> <em>Xerxes was in high spirits:<\/em> He was probably fairly drunk and apt to do something foolish. • <em>Eunuchs<\/em> were servants who had been castrated because their roles brought them into frequent contact with the women of the royal harem.<\/p>","summary_ro":"1:10 Xerxes was in high spirits: He was probably fairly drunk and apt to do something foolish. • Eunuchs were servants who had been castrated because their roles brought them into frequent contact with the women of the royal harem.","summary_en":"1:10 Xerxes was in high spirits: He was probably fairly drunk and apt to do something foolish. • Eunuchs were servants who had been castrated because their roles brought them into frequent contact with the women of the royal harem.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":131164,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Estera 1:10","title_en":"Study Note: Estera 1:10","content_ro":"<p><strong>1:10<\/strong> <em>Xerxes was in high spirits:<\/em> He was probably fairly drunk and apt to do something foolish. • <em>Eunuchs<\/em> were servants who had been castrated because their roles brought them into frequent contact with the women of the royal harem.<\/p>","content_en":"<p><strong>1:10<\/strong> <em>Xerxes was in high spirits:<\/em> He was probably fairly drunk and apt to do something foolish. • <em>Eunuchs<\/em> were servants who had been castrated because their roles brought them into frequent contact with the women of the royal harem.<\/p>","summary_ro":"1:10 Xerxes was in high spirits: He was probably fairly drunk and apt to do something foolish. • Eunuchs were servants who had been castrated because their roles brought them into frequent contact with the women of the royal harem.","summary_en":"1:10 Xerxes was in high spirits: He was probably fairly drunk and apt to do something foolish. • Eunuchs were servants who had been castrated because their roles brought them into frequent contact with the women of the royal harem.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"11":[{"id":41811,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Esther","title_en":"Esther","content_ro":"<h3>Esther<\/h3>\n<p>Esther was queen of Persia during the reign of Xerxes I (486–465 <span>BC<\/span>). She was a woman of the <em>Diaspora<\/em> (“scattering”), descended from Jews who had been scattered among the nations at the time of the Exile. Her family had not returned to the land of Judah, as some Jews had (see Ezra 1–2), but had chosen to stay in the land of Persia, like many others. Noting how important her cousin Mordecai was in the Persian government makes us guess that her family had grown rich and comfortable.<\/p>\n<p>Esther was an orphan and was raised by her cousin Mordecai, who became a minor official in the Persian government in Susa. She became queen after King Xerxes became displeased with Queen Vashti for refusing to attend a banquet when commanded to do so (Esth 1:11-12).<\/p>\n<p>After Esther’s coronation, she discreetly won Xerxes’ confidence by informing him of an assassination plot (2:21-23). This later enabled her to rescue her people from a massacre planned by Haman, a high official to the king. Through her wise advice and brave action, Esther exposed Haman, he was executed, and the Jewish people were rescued. The Jewish Festival of Purim was instituted to celebrate these events.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Esth 2:7-20; 4:4–5:8; 7:1–9:32<\/p>","content_en":"<h3>Esther<\/h3>\n<p>Esther was queen of Persia during the reign of Xerxes I (486–465 <span>BC<\/span>). She was a woman of the <em>Diaspora<\/em> (“scattering”), descended from Jews who had been scattered among the nations at the time of the Exile. Her family had not returned to the land of Judah, as some Jews had (see Ezra 1–2), but had chosen to stay in the land of Persia, like many others. Noting how important her cousin Mordecai was in the Persian government makes us guess that her family had grown rich and comfortable.<\/p>\n<p>Esther was an orphan and was raised by her cousin Mordecai, who became a minor official in the Persian government in Susa. She became queen after King Xerxes became displeased with Queen Vashti for refusing to attend a banquet when commanded to do so (Esth 1:11-12).<\/p>\n<p>After Esther’s coronation, she discreetly won Xerxes’ confidence by informing him of an assassination plot (2:21-23). This later enabled her to rescue her people from a massacre planned by Haman, a high official to the king. Through her wise advice and brave action, Esther exposed Haman, he was executed, and the Jewish people were rescued. The Jewish Festival of Purim was instituted to celebrate these events.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Esth 2:7-20; 4:4–5:8; 7:1–9:32<\/p>","summary_ro":"Esther Esther was queen of Persia during the reign of Xerxes I (486–465 BC). She was a woman of the Diaspora (“scattering”), descended from Jews who had been scattered among the nations at the time of the Exile. Her family had not returned to the land of Judah, as some Jews had (see Ezra 1–2), but had chosen to stay in the land of Persia, like many others. Noting how important her cousin Mordecai was in the Persian government makes us guess that her family had grown rich and comfortable. Esth...","summary_en":"Esther Esther was queen of Persia during the reign of Xerxes I (486–465 BC). She was a woman of the Diaspora (“scattering”), descended from Jews who had been scattered among the nations at the time of the Exile. Her family had not returned to the land of Judah, as some Jews had (see Ezra 1–2), but had chosen to stay in the land of Persia, like many others. Noting how important her cousin Mordecai was in the Persian government makes us guess that her family had grown rich and comfortable. Esth...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":69437,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Esther","title_en":"Esther","content_ro":"<h3>Esther<\/h3>\n<p>Esther was queen of Persia during the reign of Xerxes I (486–465 <span>BC<\/span>). She was a woman of the <em>Diaspora<\/em> (“scattering”), descended from Jews who had been scattered among the nations at the time of the Exile. Her family had not returned to the land of Judah, as some Jews had (see Ezra 1–2), but had chosen to stay in the land of Persia, like many others. Noting how important her cousin Mordecai was in the Persian government makes us guess that her family had grown rich and comfortable.<\/p>\n<p>Esther was an orphan and was raised by her cousin Mordecai, who became a minor official in the Persian government in Susa. She became queen after King Xerxes became displeased with Queen Vashti for refusing to attend a banquet when commanded to do so (Esth 1:11-12).<\/p>\n<p>After Esther’s coronation, she discreetly won Xerxes’ confidence by informing him of an assassination plot (2:21-23). This later enabled her to rescue her people from a massacre planned by Haman, a high official to the king. Through her wise advice and brave action, Esther exposed Haman, he was executed, and the Jewish people were rescued. The Jewish Festival of Purim was instituted to celebrate these events.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Esth 2:7-20; 4:4–5:8; 7:1–9:32<\/p>","content_en":"<h3>Esther<\/h3>\n<p>Esther was queen of Persia during the reign of Xerxes I (486–465 <span>BC<\/span>). She was a woman of the <em>Diaspora<\/em> (“scattering”), descended from Jews who had been scattered among the nations at the time of the Exile. Her family had not returned to the land of Judah, as some Jews had (see Ezra 1–2), but had chosen to stay in the land of Persia, like many others. Noting how important her cousin Mordecai was in the Persian government makes us guess that her family had grown rich and comfortable.<\/p>\n<p>Esther was an orphan and was raised by her cousin Mordecai, who became a minor official in the Persian government in Susa. She became queen after King Xerxes became displeased with Queen Vashti for refusing to attend a banquet when commanded to do so (Esth 1:11-12).<\/p>\n<p>After Esther’s coronation, she discreetly won Xerxes’ confidence by informing him of an assassination plot (2:21-23). This later enabled her to rescue her people from a massacre planned by Haman, a high official to the king. Through her wise advice and brave action, Esther exposed Haman, he was executed, and the Jewish people were rescued. The Jewish Festival of Purim was instituted to celebrate these events.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Esth 2:7-20; 4:4–5:8; 7:1–9:32<\/p>","summary_ro":"Esther Esther was queen of Persia during the reign of Xerxes I (486–465 BC). She was a woman of the Diaspora (“scattering”), descended from Jews who had been scattered among the nations at the time of the Exile. Her family had not returned to the land of Judah, as some Jews had (see Ezra 1–2), but had chosen to stay in the land of Persia, like many others. Noting how important her cousin Mordecai was in the Persian government makes us guess that her family had grown rich and comfortable. Esth...","summary_en":"Esther Esther was queen of Persia during the reign of Xerxes I (486–465 BC). She was a woman of the Diaspora (“scattering”), descended from Jews who had been scattered among the nations at the time of the Exile. Her family had not returned to the land of Judah, as some Jews had (see Ezra 1–2), but had chosen to stay in the land of Persia, like many others. Noting how important her cousin Mordecai was in the Persian government makes us guess that her family had grown rich and comfortable. Esth...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":97063,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Esther","title_en":"Esther","content_ro":"<h3>Esther<\/h3>\n<p>Esther was queen of Persia during the reign of Xerxes I (486–465 <span>BC<\/span>). She was a woman of the <em>Diaspora<\/em> (“scattering”), descended from Jews who had been scattered among the nations at the time of the Exile. Her family had not returned to the land of Judah, as some Jews had (see Ezra 1–2), but had chosen to stay in the land of Persia, like many others. Noting how important her cousin Mordecai was in the Persian government makes us guess that her family had grown rich and comfortable.<\/p>\n<p>Esther was an orphan and was raised by her cousin Mordecai, who became a minor official in the Persian government in Susa. She became queen after King Xerxes became displeased with Queen Vashti for refusing to attend a banquet when commanded to do so (Esth 1:11-12).<\/p>\n<p>After Esther’s coronation, she discreetly won Xerxes’ confidence by informing him of an assassination plot (2:21-23). This later enabled her to rescue her people from a massacre planned by Haman, a high official to the king. Through her wise advice and brave action, Esther exposed Haman, he was executed, and the Jewish people were rescued. The Jewish Festival of Purim was instituted to celebrate these events.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Esth 2:7-20; 4:4–5:8; 7:1–9:32<\/p>","content_en":"<h3>Esther<\/h3>\n<p>Esther was queen of Persia during the reign of Xerxes I (486–465 <span>BC<\/span>). She was a woman of the <em>Diaspora<\/em> (“scattering”), descended from Jews who had been scattered among the nations at the time of the Exile. Her family had not returned to the land of Judah, as some Jews had (see Ezra 1–2), but had chosen to stay in the land of Persia, like many others. Noting how important her cousin Mordecai was in the Persian government makes us guess that her family had grown rich and comfortable.<\/p>\n<p>Esther was an orphan and was raised by her cousin Mordecai, who became a minor official in the Persian government in Susa. She became queen after King Xerxes became displeased with Queen Vashti for refusing to attend a banquet when commanded to do so (Esth 1:11-12).<\/p>\n<p>After Esther’s coronation, she discreetly won Xerxes’ confidence by informing him of an assassination plot (2:21-23). This later enabled her to rescue her people from a massacre planned by Haman, a high official to the king. Through her wise advice and brave action, Esther exposed Haman, he was executed, and the Jewish people were rescued. The Jewish Festival of Purim was instituted to celebrate these events.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Esth 2:7-20; 4:4–5:8; 7:1–9:32<\/p>","summary_ro":"Esther Esther was queen of Persia during the reign of Xerxes I (486–465 BC). She was a woman of the Diaspora (“scattering”), descended from Jews who had been scattered among the nations at the time of the Exile. Her family had not returned to the land of Judah, as some Jews had (see Ezra 1–2), but had chosen to stay in the land of Persia, like many others. Noting how important her cousin Mordecai was in the Persian government makes us guess that her family had grown rich and comfortable. Esth...","summary_en":"Esther Esther was queen of Persia during the reign of Xerxes I (486–465 BC). She was a woman of the Diaspora (“scattering”), descended from Jews who had been scattered among the nations at the time of the Exile. Her family had not returned to the land of Judah, as some Jews had (see Ezra 1–2), but had chosen to stay in the land of Persia, like many others. Noting how important her cousin Mordecai was in the Persian government makes us guess that her family had grown rich and comfortable. Esth...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":124689,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Esther","title_en":"Esther","content_ro":"<h3>Esther<\/h3>\n<p>Esther was queen of Persia during the reign of Xerxes I (486–465 <span>BC<\/span>). She was a woman of the <em>Diaspora<\/em> (“scattering”), descended from Jews who had been scattered among the nations at the time of the Exile. Her family had not returned to the land of Judah, as some Jews had (see Ezra 1–2), but had chosen to stay in the land of Persia, like many others. Noting how important her cousin Mordecai was in the Persian government makes us guess that her family had grown rich and comfortable.<\/p>\n<p>Esther was an orphan and was raised by her cousin Mordecai, who became a minor official in the Persian government in Susa. She became queen after King Xerxes became displeased with Queen Vashti for refusing to attend a banquet when commanded to do so (Esth 1:11-12).<\/p>\n<p>After Esther’s coronation, she discreetly won Xerxes’ confidence by informing him of an assassination plot (2:21-23). This later enabled her to rescue her people from a massacre planned by Haman, a high official to the king. Through her wise advice and brave action, Esther exposed Haman, he was executed, and the Jewish people were rescued. The Jewish Festival of Purim was instituted to celebrate these events.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Esth 2:7-20; 4:4–5:8; 7:1–9:32<\/p>","content_en":"<h3>Esther<\/h3>\n<p>Esther was queen of Persia during the reign of Xerxes I (486–465 <span>BC<\/span>). She was a woman of the <em>Diaspora<\/em> (“scattering”), descended from Jews who had been scattered among the nations at the time of the Exile. Her family had not returned to the land of Judah, as some Jews had (see Ezra 1–2), but had chosen to stay in the land of Persia, like many others. Noting how important her cousin Mordecai was in the Persian government makes us guess that her family had grown rich and comfortable.<\/p>\n<p>Esther was an orphan and was raised by her cousin Mordecai, who became a minor official in the Persian government in Susa. She became queen after King Xerxes became displeased with Queen Vashti for refusing to attend a banquet when commanded to do so (Esth 1:11-12).<\/p>\n<p>After Esther’s coronation, she discreetly won Xerxes’ confidence by informing him of an assassination plot (2:21-23). This later enabled her to rescue her people from a massacre planned by Haman, a high official to the king. Through her wise advice and brave action, Esther exposed Haman, he was executed, and the Jewish people were rescued. The Jewish Festival of Purim was instituted to celebrate these events.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Esth 2:7-20; 4:4–5:8; 7:1–9:32<\/p>","summary_ro":"Esther Esther was queen of Persia during the reign of Xerxes I (486–465 BC). She was a woman of the Diaspora (“scattering”), descended from Jews who had been scattered among the nations at the time of the Exile. Her family had not returned to the land of Judah, as some Jews had (see Ezra 1–2), but had chosen to stay in the land of Persia, like many others. Noting how important her cousin Mordecai was in the Persian government makes us guess that her family had grown rich and comfortable. Esth...","summary_en":"Esther Esther was queen of Persia during the reign of Xerxes I (486–465 BC). She was a woman of the Diaspora (“scattering”), descended from Jews who had been scattered among the nations at the time of the Exile. Her family had not returned to the land of Judah, as some Jews had (see Ezra 1–2), but had chosen to stay in the land of Persia, like many others. Noting how important her cousin Mordecai was in the Persian government makes us guess that her family had grown rich and comfortable. Esth...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":8163,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Crown","title_en":"Crown","content_ro":"<h3>CROWN<\/h3>\n<p>Headpiece symbolizing honor or high office. In addition to using the word metaphorically, the OT refers to three kinds of crowns. One type of crown was worn by the high priest and Hebrew kings. The high priest’s “holy crown” was a gold plate engraved with the words “Holy to the Lord” fastened to the front of a turban (Ex 29:6; 39:30). It symbolized his consecration as the people’s representative before God. The Hebrew kings wore a crown light enough to be worn into battle (2 Sm 1:10)—perhaps a narrow band of silk studded with jewels. Like the high priest’s, the king’s crown also indicated a divinely appointed office (2 Kgs 11:12; Pss 89:39; 132:18). A second type of crown was a massive gold and jeweled symbol of office worn by pagan kings and idols (2 Sm 12:30; Est 1:11). The prophet Zechariah placed such a crown on Joshua the high priest to indicate the union of royal and priestly functions (Zec 6:11, 14). A third type of crown was a wreath of flowers used at a banquet to symbolize joy and celebration (Sg 3:11; Is 28:1; Wisd of Sol 2:8).<\/p>\n<p>The word “crown” is used metaphorically to indicate rule or royalty (Na 3:17, <span>kjv<\/span>), glory or honor (Jb 19:9; Ps 8:5; Ez 16:12), joy (Ez 23:42), or pride (Jb 31:36; Is 28:3).<\/p>\n<p>In the NT the most common word for “crown” means a laurel wreath worn at banquets or a prize given as a civic or military honor. The apostle Paul alluded to its use as an athletic prize when he urged Christians to be disciplined in striving for a “crown” that would not wither (1 Cor 9:25; 2 Tm 2:5). Paul regarded his converts as his “joy and crown” (Phil 4:1; 1 Thes 2:19).<\/p>\n<p>A victor’s wreath symbolizes the eternal life inherited by Christians who have persevered (Jas 1:12; 1 Pt 5:4; Rv 2:10; 3:11). In the book of Revelation the victories of the locusts (9:7), the woman (12:1), and Christ (6:2; 14:14) are symbolized by laurel crowns. A different Greek word, meaning a royal crown, is used for the diadems on the heads of the dragon (12:3), the beast from the sea (13:1), and Christ (19:12).<\/p>\n<p>Jesus’ crown of thorns was a circlet formed from a prickly shrub—an ironic parody of a victor’s wreath (Mk 15:17-18). Its combination with the robe, scepter (Mt 27:27-29), and satirical inscription on the cross that Jesus was “the King of the Jews” (Mk 15:26), were all meant to mock him as a defeated messianic aspirant.<\/p>","content_en":"<h3>CROWN<\/h3>\n<p>Headpiece symbolizing honor or high office. In addition to using the word metaphorically, the OT refers to three kinds of crowns. One type of crown was worn by the high priest and Hebrew kings. The high priest’s “holy crown” was a gold plate engraved with the words “Holy to the Lord” fastened to the front of a turban (Ex 29:6; 39:30). It symbolized his consecration as the people’s representative before God. The Hebrew kings wore a crown light enough to be worn into battle (2 Sm 1:10)—perhaps a narrow band of silk studded with jewels. Like the high priest’s, the king’s crown also indicated a divinely appointed office (2 Kgs 11:12; Pss 89:39; 132:18). A second type of crown was a massive gold and jeweled symbol of office worn by pagan kings and idols (2 Sm 12:30; Est 1:11). The prophet Zechariah placed such a crown on Joshua the high priest to indicate the union of royal and priestly functions (Zec 6:11, 14). A third type of crown was a wreath of flowers used at a banquet to symbolize joy and celebration (Sg 3:11; Is 28:1; Wisd of Sol 2:8).<\/p>\n<p>The word “crown” is used metaphorically to indicate rule or royalty (Na 3:17, <span>kjv<\/span>), glory or honor (Jb 19:9; Ps 8:5; Ez 16:12), joy (Ez 23:42), or pride (Jb 31:36; Is 28:3).<\/p>\n<p>In the NT the most common word for “crown” means a laurel wreath worn at banquets or a prize given as a civic or military honor. The apostle Paul alluded to its use as an athletic prize when he urged Christians to be disciplined in striving for a “crown” that would not wither (1 Cor 9:25; 2 Tm 2:5). Paul regarded his converts as his “joy and crown” (Phil 4:1; 1 Thes 2:19).<\/p>\n<p>A victor’s wreath symbolizes the eternal life inherited by Christians who have persevered (Jas 1:12; 1 Pt 5:4; Rv 2:10; 3:11). In the book of Revelation the victories of the locusts (9:7), the woman (12:1), and Christ (6:2; 14:14) are symbolized by laurel crowns. A different Greek word, meaning a royal crown, is used for the diadems on the heads of the dragon (12:3), the beast from the sea (13:1), and Christ (19:12).<\/p>\n<p>Jesus’ crown of thorns was a circlet formed from a prickly shrub—an ironic parody of a victor’s wreath (Mk 15:17-18). Its combination with the robe, scepter (Mt 27:27-29), and satirical inscription on the cross that Jesus was “the King of the Jews” (Mk 15:26), were all meant to mock him as a defeated messianic aspirant.<\/p>","summary_ro":"CROWN Headpiece symbolizing honor or high office. In addition to using the word metaphorically, the OT refers to three kinds of crowns. One type of crown was worn by the high priest and Hebrew kings. The high priest’s “holy crown” was a gold plate engraved with the words “Holy to the Lord” fastened to the front of a turban (Ex 29:6; 39:30). It symbolized his consecration as the people’s representative before God. The Hebrew kings wore a crown light enough to be worn into battle (2 Sm 1:10)—pe...","summary_en":"CROWN Headpiece symbolizing honor or high office. In addition to using the word metaphorically, the OT refers to three kinds of crowns. One type of crown was worn by the high priest and Hebrew kings. The high priest’s “holy crown” was a gold plate engraved with the words “Holy to the Lord” fastened to the front of a turban (Ex 29:6; 39:30). It symbolized his consecration as the people’s representative before God. The Hebrew kings wore a crown light enough to be worn into battle (2 Sm 1:10)—pe...","source":"Articles\/C.xml","external_url":null,"has_map":false,"has_picture":false},{"id":11127,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Esther (Person)","title_en":"Esther (Person)","content_ro":"<h3>ESTHER (P<span>erson<\/span>)<\/h3>\n<p>One of two names borne by the Jewish queen of Persia. Hadassah (Hebrew “Myrtle”) apparently was her Jewish name (Est 2:7), and Esther (Persian “Star”) her name as queen of Persia. Some scholars speculate about a connection with the Babylonian goddess Ishtar, since exiled Jews were occasionally given pagan names (see Dn 1:7).<\/p>\n<p>Esther was an orphan from the tribe of Benjamin who lived with the Jewish exiles in Persia. She was reared by her cousin Mordecai, a minor government official and covert leader of the Jewish community (see Est 3:5-6) in Susa, capital of the Persian kingdom. Esther became queen after King Ahasuerus (Xerxes) became displeased with Queen Vashti when she refused to obey his command to attend a banquet (1:11-12).<\/p>\n<p>After Esther’s coronation, she discreetly won Xerxes’ confidence by informing him of an assassination plot (Est 2:21-23). The favor she won in the king’s eyes enabled her to deliver her family and her people from a massacre by Haman, a high official to the king.<\/p>\n<p>The Feast of Purim was instituted to celebrate God’s deliverance of his people through Esther and Mordecai. This festival is still observed annually by Jews.<\/p>\n<p><em>See also<\/em> Esther, Book of.<\/p>","content_en":"<h3>ESTHER (P<span>erson<\/span>)<\/h3>\n<p>One of two names borne by the Jewish queen of Persia. Hadassah (Hebrew “Myrtle”) apparently was her Jewish name (Est 2:7), and Esther (Persian “Star”) her name as queen of Persia. Some scholars speculate about a connection with the Babylonian goddess Ishtar, since exiled Jews were occasionally given pagan names (see Dn 1:7).<\/p>\n<p>Esther was an orphan from the tribe of Benjamin who lived with the Jewish exiles in Persia. She was reared by her cousin Mordecai, a minor government official and covert leader of the Jewish community (see Est 3:5-6) in Susa, capital of the Persian kingdom. Esther became queen after King Ahasuerus (Xerxes) became displeased with Queen Vashti when she refused to obey his command to attend a banquet (1:11-12).<\/p>\n<p>After Esther’s coronation, she discreetly won Xerxes’ confidence by informing him of an assassination plot (Est 2:21-23). The favor she won in the king’s eyes enabled her to deliver her family and her people from a massacre by Haman, a high official to the king.<\/p>\n<p>The Feast of Purim was instituted to celebrate God’s deliverance of his people through Esther and Mordecai. This festival is still observed annually by Jews.<\/p>\n<p><em>See also<\/em> Esther, Book of.<\/p>","summary_ro":"ESTHER (Person) One of two names borne by the Jewish queen of Persia. Hadassah (Hebrew “Myrtle”) apparently was her Jewish name (Est 2:7), and Esther (Persian “Star”) her name as queen of Persia. Some scholars speculate about a connection with the Babylonian goddess Ishtar, since exiled Jews were occasionally given pagan names (see Dn 1:7). Esther was an orphan from the tribe of Benjamin who lived with the Jewish exiles in Persia. She was reared by her cousin Mordecai, a minor government offi...","summary_en":"ESTHER (Person) One of two names borne by the Jewish queen of Persia. Hadassah (Hebrew “Myrtle”) apparently was her Jewish name (Est 2:7), and Esther (Persian “Star”) her name as queen of Persia. Some scholars speculate about a connection with the Babylonian goddess Ishtar, since exiled Jews were occasionally given pagan names (see Dn 1:7). Esther was an orphan from the tribe of Benjamin who lived with the Jewish exiles in Persia. She was reared by her cousin Mordecai, a minor government offi...","source":"Articles\/E.xml","external_url":null,"has_map":false,"has_picture":false},{"id":48287,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Estera 1:11","title_en":"Study Note: Estera 1:11","content_ro":"<p><strong>1:11<\/strong> <em>she was a very beautiful woman:<\/em> The king wanted to display one of his prized possessions.<\/p>","content_en":"<p><strong>1:11<\/strong> <em>she was a very beautiful woman:<\/em> The king wanted to display one of his prized possessions.<\/p>","summary_ro":"1:11 she was a very beautiful woman: The king wanted to display one of his prized possessions.","summary_en":"1:11 she was a very beautiful woman: The king wanted to display one of his prized possessions.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":75913,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Estera 1:11","title_en":"Study Note: Estera 1:11","content_ro":"<p><strong>1:11<\/strong> <em>she was a very beautiful woman:<\/em> The king wanted to display one of his prized possessions.<\/p>","content_en":"<p><strong>1:11<\/strong> <em>she was a very beautiful woman:<\/em> The king wanted to display one of his prized possessions.<\/p>","summary_ro":"1:11 she was a very beautiful woman: The king wanted to display one of his prized possessions.","summary_en":"1:11 she was a very beautiful woman: The king wanted to display one of his prized possessions.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":103539,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Estera 1:11","title_en":"Study Note: Estera 1:11","content_ro":"<p><strong>1:11<\/strong> <em>she was a very beautiful woman:<\/em> The king wanted to display one of his prized possessions.<\/p>","content_en":"<p><strong>1:11<\/strong> <em>she was a very beautiful woman:<\/em> The king wanted to display one of his prized possessions.<\/p>","summary_ro":"1:11 she was a very beautiful woman: The king wanted to display one of his prized possessions.","summary_en":"1:11 she was a very beautiful woman: The king wanted to display one of his prized possessions.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":131165,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Estera 1:11","title_en":"Study Note: Estera 1:11","content_ro":"<p><strong>1:11<\/strong> <em>she was a very beautiful woman:<\/em> The king wanted to display one of his prized possessions.<\/p>","content_en":"<p><strong>1:11<\/strong> <em>she was a very beautiful woman:<\/em> The king wanted to display one of his prized possessions.<\/p>","summary_ro":"1:11 she was a very beautiful woman: The king wanted to display one of his prized possessions.","summary_en":"1:11 she was a very beautiful woman: The king wanted to display one of his prized possessions.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"12":[{"id":48288,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Estera 1:12","title_en":"Study Note: Estera 1:12","content_ro":"<p><strong>1:12<\/strong> <em>she refused to come:<\/em> The queen’s refusal is not explained. Perhaps she feared the drunken king would humiliate her in some way. • <em>This made the king furious:<\/em> The king’s anger was probably heightened by his drunken state and by his humiliation before his male friends.<\/p>","content_en":"<p><strong>1:12<\/strong> <em>she refused to come:<\/em> The queen’s refusal is not explained. Perhaps she feared the drunken king would humiliate her in some way. • <em>This made the king furious:<\/em> The king’s anger was probably heightened by his drunken state and by his humiliation before his male friends.<\/p>","summary_ro":"1:12 she refused to come: The queen’s refusal is not explained. Perhaps she feared the drunken king would humiliate her in some way. • This made the king furious: The king’s anger was probably heightened by his drunken state and by his humiliation before his male friends.","summary_en":"1:12 she refused to come: The queen’s refusal is not explained. Perhaps she feared the drunken king would humiliate her in some way. • This made the king furious: The king’s anger was probably heightened by his drunken state and by his humiliation before his male friends.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":75914,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Estera 1:12","title_en":"Study Note: Estera 1:12","content_ro":"<p><strong>1:12<\/strong> <em>she refused to come:<\/em> The queen’s refusal is not explained. Perhaps she feared the drunken king would humiliate her in some way. • <em>This made the king furious:<\/em> The king’s anger was probably heightened by his drunken state and by his humiliation before his male friends.<\/p>","content_en":"<p><strong>1:12<\/strong> <em>she refused to come:<\/em> The queen’s refusal is not explained. Perhaps she feared the drunken king would humiliate her in some way. • <em>This made the king furious:<\/em> The king’s anger was probably heightened by his drunken state and by his humiliation before his male friends.<\/p>","summary_ro":"1:12 she refused to come: The queen’s refusal is not explained. Perhaps she feared the drunken king would humiliate her in some way. • This made the king furious: The king’s anger was probably heightened by his drunken state and by his humiliation before his male friends.","summary_en":"1:12 she refused to come: The queen’s refusal is not explained. Perhaps she feared the drunken king would humiliate her in some way. • This made the king furious: The king’s anger was probably heightened by his drunken state and by his humiliation before his male friends.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":103540,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Estera 1:12","title_en":"Study Note: Estera 1:12","content_ro":"<p><strong>1:12<\/strong> <em>she refused to come:<\/em> The queen’s refusal is not explained. Perhaps she feared the drunken king would humiliate her in some way. • <em>This made the king furious:<\/em> The king’s anger was probably heightened by his drunken state and by his humiliation before his male friends.<\/p>","content_en":"<p><strong>1:12<\/strong> <em>she refused to come:<\/em> The queen’s refusal is not explained. Perhaps she feared the drunken king would humiliate her in some way. • <em>This made the king furious:<\/em> The king’s anger was probably heightened by his drunken state and by his humiliation before his male friends.<\/p>","summary_ro":"1:12 she refused to come: The queen’s refusal is not explained. Perhaps she feared the drunken king would humiliate her in some way. • This made the king furious: The king’s anger was probably heightened by his drunken state and by his humiliation before his male friends.","summary_en":"1:12 she refused to come: The queen’s refusal is not explained. Perhaps she feared the drunken king would humiliate her in some way. • This made the king furious: The king’s anger was probably heightened by his drunken state and by his humiliation before his male friends.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":131166,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Estera 1:12","title_en":"Study Note: Estera 1:12","content_ro":"<p><strong>1:12<\/strong> <em>she refused to come:<\/em> The queen’s refusal is not explained. Perhaps she feared the drunken king would humiliate her in some way. • <em>This made the king furious:<\/em> The king’s anger was probably heightened by his drunken state and by his humiliation before his male friends.<\/p>","content_en":"<p><strong>1:12<\/strong> <em>she refused to come:<\/em> The queen’s refusal is not explained. Perhaps she feared the drunken king would humiliate her in some way. • <em>This made the king furious:<\/em> The king’s anger was probably heightened by his drunken state and by his humiliation before his male friends.<\/p>","summary_ro":"1:12 she refused to come: The queen’s refusal is not explained. Perhaps she feared the drunken king would humiliate her in some way. • This made the king furious: The king’s anger was probably heightened by his drunken state and by his humiliation before his male friends.","summary_en":"1:12 she refused to come: The queen’s refusal is not explained. Perhaps she feared the drunken king would humiliate her in some way. • This made the king furious: The king’s anger was probably heightened by his drunken state and by his humiliation before his male friends.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"13":[{"id":48289,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Estera 1:13","title_en":"Study Note: Estera 1:13","content_ro":"<p><strong>1:13<\/strong> The king did not react immediately but <em>consulted with his wise advisers<\/em><em>,<\/em> following his normal custom of checking with Persian legal advisers to see what could be done about his disobedient wife (1:15).<\/p>","content_en":"<p><strong>1:13<\/strong> The king did not react immediately but <em>consulted with his wise advisers<\/em><em>,<\/em> following his normal custom of checking with Persian legal advisers to see what could be done about his disobedient wife (1:15).<\/p>","summary_ro":"1:13 The king did not react immediately but consulted with his wise advisers, following his normal custom of checking with Persian legal advisers to see what could be done about his disobedient wife (1:15).","summary_en":"1:13 The king did not react immediately but consulted with his wise advisers, following his normal custom of checking with Persian legal advisers to see what could be done about his disobedient wife (1:15).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":75915,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Estera 1:13","title_en":"Study Note: Estera 1:13","content_ro":"<p><strong>1:13<\/strong> The king did not react immediately but <em>consulted with his wise advisers<\/em><em>,<\/em> following his normal custom of checking with Persian legal advisers to see what could be done about his disobedient wife (1:15).<\/p>","content_en":"<p><strong>1:13<\/strong> The king did not react immediately but <em>consulted with his wise advisers<\/em><em>,<\/em> following his normal custom of checking with Persian legal advisers to see what could be done about his disobedient wife (1:15).<\/p>","summary_ro":"1:13 The king did not react immediately but consulted with his wise advisers, following his normal custom of checking with Persian legal advisers to see what could be done about his disobedient wife (1:15).","summary_en":"1:13 The king did not react immediately but consulted with his wise advisers, following his normal custom of checking with Persian legal advisers to see what could be done about his disobedient wife (1:15).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":103541,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Estera 1:13","title_en":"Study Note: Estera 1:13","content_ro":"<p><strong>1:13<\/strong> The king did not react immediately but <em>consulted with his wise advisers<\/em><em>,<\/em> following his normal custom of checking with Persian legal advisers to see what could be done about his disobedient wife (1:15).<\/p>","content_en":"<p><strong>1:13<\/strong> The king did not react immediately but <em>consulted with his wise advisers<\/em><em>,<\/em> following his normal custom of checking with Persian legal advisers to see what could be done about his disobedient wife (1:15).<\/p>","summary_ro":"1:13 The king did not react immediately but consulted with his wise advisers, following his normal custom of checking with Persian legal advisers to see what could be done about his disobedient wife (1:15).","summary_en":"1:13 The king did not react immediately but consulted with his wise advisers, following his normal custom of checking with Persian legal advisers to see what could be done about his disobedient wife (1:15).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":131167,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Estera 1:13","title_en":"Study Note: Estera 1:13","content_ro":"<p><strong>1:13<\/strong> The king did not react immediately but <em>consulted with his wise advisers<\/em><em>,<\/em> following his normal custom of checking with Persian legal advisers to see what could be done about his disobedient wife (1:15).<\/p>","content_en":"<p><strong>1:13<\/strong> The king did not react immediately but <em>consulted with his wise advisers<\/em><em>,<\/em> following his normal custom of checking with Persian legal advisers to see what could be done about his disobedient wife (1:15).<\/p>","summary_ro":"1:13 The king did not react immediately but consulted with his wise advisers, following his normal custom of checking with Persian legal advisers to see what could be done about his disobedient wife (1:15).","summary_en":"1:13 The king did not react immediately but consulted with his wise advisers, following his normal custom of checking with Persian legal advisers to see what could be done about his disobedient wife (1:15).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":60254,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Ancient Law Codes","title_en":"Ancient Law Codes","content_ro":"<h3>Ancient Law Codes<\/h3>\n<p>Until the late 1800s, the law of Moses was believed to be a unique code of law, existing nearly a thousand years before anything comparable in Greek and Roman laws. Excavations in Persia in the late 1800s, however, uncovered laws set forth by the Babylonian king Hammurabi in the 1700s <span>BC<\/span>, some 300 years prior to Moses. Surprisingly, a number of the laws in that list are almost identical to those in the Bible. Though this seemed to imply that the biblical laws had been taken from Hammurabi, subsequent discoveries produced law codes preceding Hammurabi’s by at least 500 years, and several laws are common to all of them, so Hammurabi also did not originate them.<\/p>\n<p>What does this mean for the Bible? First, it is not surprising that we find similar laws from cultures neighboring Israel; similar societies require similar codes of conduct in order to ensure justice. Second, the biblical laws are unique in that they are incorporated in a covenant with God. Elsewhere in the ancient Near East, religious laws (about sacrifice, prayers, offerings, etc.) and civil laws (covering theft, lying, sexual conduct, murder, etc.) were completely unrelated because ethics and religion were considered separate domains. Religion was a matter of prayer, devotion, offerings, and ritual behavior—the territory of priests. Ethics concerned social and civil behavior—the business of the king. The biblical view of things is different: God is sovereign over both religion and society. So a person who is in a relationship with the true God must not only participate in proper worship (religion) but also treat other people rightly (ethics).<\/p>\n<p>Israel’s covenant with God made use of existing forms but invested them with new meaning. For example, the basic layout of Israel’s Tabernacle (Exod 26–27) and Temple (see 1 Kgs 6:1–7:51) were the same as elsewhere in the ancient world, and the basic forms of the Hebrew sacrifices (see Lev 1–7) were largely identical to the forms of pagan sacrifices. But the meaning and purpose of the Temple and the sacrifices were significantly different from the meaning and purpose of such things in paganism (see study notes on Exod 20:3-17; 25:1–40:38; Lev 1:1–7:38).<\/p>\n<p>While many of the laws of Moses were not new to the world at that time, the idea that the behavior they called for is written into the very fabric of the universe by its Creator was radically new.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 20:1–23:33; 34:1–35:3; Lev 1:1–27:34; Deut 4:1–33:29; Ezra 1:1-4; Esth 1:13-19; 8:9-14; Dan 6:6-9; Luke 2:1-3<\/p>","content_en":"<h3>Ancient Law Codes<\/h3>\n<p>Until the late 1800s, the law of Moses was believed to be a unique code of law, existing nearly a thousand years before anything comparable in Greek and Roman laws. Excavations in Persia in the late 1800s, however, uncovered laws set forth by the Babylonian king Hammurabi in the 1700s <span>BC<\/span>, some 300 years prior to Moses. Surprisingly, a number of the laws in that list are almost identical to those in the Bible. Though this seemed to imply that the biblical laws had been taken from Hammurabi, subsequent discoveries produced law codes preceding Hammurabi’s by at least 500 years, and several laws are common to all of them, so Hammurabi also did not originate them.<\/p>\n<p>What does this mean for the Bible? First, it is not surprising that we find similar laws from cultures neighboring Israel; similar societies require similar codes of conduct in order to ensure justice. Second, the biblical laws are unique in that they are incorporated in a covenant with God. Elsewhere in the ancient Near East, religious laws (about sacrifice, prayers, offerings, etc.) and civil laws (covering theft, lying, sexual conduct, murder, etc.) were completely unrelated because ethics and religion were considered separate domains. Religion was a matter of prayer, devotion, offerings, and ritual behavior—the territory of priests. Ethics concerned social and civil behavior—the business of the king. The biblical view of things is different: God is sovereign over both religion and society. So a person who is in a relationship with the true God must not only participate in proper worship (religion) but also treat other people rightly (ethics).<\/p>\n<p>Israel’s covenant with God made use of existing forms but invested them with new meaning. For example, the basic layout of Israel’s Tabernacle (Exod 26–27) and Temple (see 1 Kgs 6:1–7:51) were the same as elsewhere in the ancient world, and the basic forms of the Hebrew sacrifices (see Lev 1–7) were largely identical to the forms of pagan sacrifices. But the meaning and purpose of the Temple and the sacrifices were significantly different from the meaning and purpose of such things in paganism (see study notes on Exod 20:3-17; 25:1–40:38; Lev 1:1–7:38).<\/p>\n<p>While many of the laws of Moses were not new to the world at that time, the idea that the behavior they called for is written into the very fabric of the universe by its Creator was radically new.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 20:1–23:33; 34:1–35:3; Lev 1:1–27:34; Deut 4:1–33:29; Ezra 1:1-4; Esth 1:13-19; 8:9-14; Dan 6:6-9; Luke 2:1-3<\/p>","summary_ro":"Ancient Law Codes Until the late 1800s, the law of Moses was believed to be a unique code of law, existing nearly a thousand years before anything comparable in Greek and Roman laws. Excavations in Persia in the late 1800s, however, uncovered laws set forth by the Babylonian king Hammurabi in the 1700s BC, some 300 years prior to Moses. Surprisingly, a number of the laws in that list are almost identical to those in the Bible. Though this seemed to imply that the biblical laws had been taken ...","summary_en":"Ancient Law Codes Until the late 1800s, the law of Moses was believed to be a unique code of law, existing nearly a thousand years before anything comparable in Greek and Roman laws. Excavations in Persia in the late 1800s, however, uncovered laws set forth by the Babylonian king Hammurabi in the 1700s BC, some 300 years prior to Moses. Surprisingly, a number of the laws in that list are almost identical to those in the Bible. Though this seemed to imply that the biblical laws had been taken ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":87880,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Ancient Law Codes","title_en":"Ancient Law Codes","content_ro":"<h3>Ancient Law Codes<\/h3>\n<p>Until the late 1800s, the law of Moses was believed to be a unique code of law, existing nearly a thousand years before anything comparable in Greek and Roman laws. Excavations in Persia in the late 1800s, however, uncovered laws set forth by the Babylonian king Hammurabi in the 1700s <span>BC<\/span>, some 300 years prior to Moses. Surprisingly, a number of the laws in that list are almost identical to those in the Bible. Though this seemed to imply that the biblical laws had been taken from Hammurabi, subsequent discoveries produced law codes preceding Hammurabi’s by at least 500 years, and several laws are common to all of them, so Hammurabi also did not originate them.<\/p>\n<p>What does this mean for the Bible? First, it is not surprising that we find similar laws from cultures neighboring Israel; similar societies require similar codes of conduct in order to ensure justice. Second, the biblical laws are unique in that they are incorporated in a covenant with God. Elsewhere in the ancient Near East, religious laws (about sacrifice, prayers, offerings, etc.) and civil laws (covering theft, lying, sexual conduct, murder, etc.) were completely unrelated because ethics and religion were considered separate domains. Religion was a matter of prayer, devotion, offerings, and ritual behavior—the territory of priests. Ethics concerned social and civil behavior—the business of the king. The biblical view of things is different: God is sovereign over both religion and society. So a person who is in a relationship with the true God must not only participate in proper worship (religion) but also treat other people rightly (ethics).<\/p>\n<p>Israel’s covenant with God made use of existing forms but invested them with new meaning. For example, the basic layout of Israel’s Tabernacle (Exod 26–27) and Temple (see 1 Kgs 6:1–7:51) were the same as elsewhere in the ancient world, and the basic forms of the Hebrew sacrifices (see Lev 1–7) were largely identical to the forms of pagan sacrifices. But the meaning and purpose of the Temple and the sacrifices were significantly different from the meaning and purpose of such things in paganism (see study notes on Exod 20:3-17; 25:1–40:38; Lev 1:1–7:38).<\/p>\n<p>While many of the laws of Moses were not new to the world at that time, the idea that the behavior they called for is written into the very fabric of the universe by its Creator was radically new.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 20:1–23:33; 34:1–35:3; Lev 1:1–27:34; Deut 4:1–33:29; Ezra 1:1-4; Esth 1:13-19; 8:9-14; Dan 6:6-9; Luke 2:1-3<\/p>","content_en":"<h3>Ancient Law Codes<\/h3>\n<p>Until the late 1800s, the law of Moses was believed to be a unique code of law, existing nearly a thousand years before anything comparable in Greek and Roman laws. Excavations in Persia in the late 1800s, however, uncovered laws set forth by the Babylonian king Hammurabi in the 1700s <span>BC<\/span>, some 300 years prior to Moses. Surprisingly, a number of the laws in that list are almost identical to those in the Bible. Though this seemed to imply that the biblical laws had been taken from Hammurabi, subsequent discoveries produced law codes preceding Hammurabi’s by at least 500 years, and several laws are common to all of them, so Hammurabi also did not originate them.<\/p>\n<p>What does this mean for the Bible? First, it is not surprising that we find similar laws from cultures neighboring Israel; similar societies require similar codes of conduct in order to ensure justice. Second, the biblical laws are unique in that they are incorporated in a covenant with God. Elsewhere in the ancient Near East, religious laws (about sacrifice, prayers, offerings, etc.) and civil laws (covering theft, lying, sexual conduct, murder, etc.) were completely unrelated because ethics and religion were considered separate domains. Religion was a matter of prayer, devotion, offerings, and ritual behavior—the territory of priests. Ethics concerned social and civil behavior—the business of the king. The biblical view of things is different: God is sovereign over both religion and society. So a person who is in a relationship with the true God must not only participate in proper worship (religion) but also treat other people rightly (ethics).<\/p>\n<p>Israel’s covenant with God made use of existing forms but invested them with new meaning. For example, the basic layout of Israel’s Tabernacle (Exod 26–27) and Temple (see 1 Kgs 6:1–7:51) were the same as elsewhere in the ancient world, and the basic forms of the Hebrew sacrifices (see Lev 1–7) were largely identical to the forms of pagan sacrifices. But the meaning and purpose of the Temple and the sacrifices were significantly different from the meaning and purpose of such things in paganism (see study notes on Exod 20:3-17; 25:1–40:38; Lev 1:1–7:38).<\/p>\n<p>While many of the laws of Moses were not new to the world at that time, the idea that the behavior they called for is written into the very fabric of the universe by its Creator was radically new.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 20:1–23:33; 34:1–35:3; Lev 1:1–27:34; Deut 4:1–33:29; Ezra 1:1-4; Esth 1:13-19; 8:9-14; Dan 6:6-9; Luke 2:1-3<\/p>","summary_ro":"Ancient Law Codes Until the late 1800s, the law of Moses was believed to be a unique code of law, existing nearly a thousand years before anything comparable in Greek and Roman laws. Excavations in Persia in the late 1800s, however, uncovered laws set forth by the Babylonian king Hammurabi in the 1700s BC, some 300 years prior to Moses. Surprisingly, a number of the laws in that list are almost identical to those in the Bible. Though this seemed to imply that the biblical laws had been taken ...","summary_en":"Ancient Law Codes Until the late 1800s, the law of Moses was believed to be a unique code of law, existing nearly a thousand years before anything comparable in Greek and Roman laws. Excavations in Persia in the late 1800s, however, uncovered laws set forth by the Babylonian king Hammurabi in the 1700s BC, some 300 years prior to Moses. Surprisingly, a number of the laws in that list are almost identical to those in the Bible. Though this seemed to imply that the biblical laws had been taken ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":115506,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Ancient Law Codes","title_en":"Ancient Law Codes","content_ro":"<h3>Ancient Law Codes<\/h3>\n<p>Until the late 1800s, the law of Moses was believed to be a unique code of law, existing nearly a thousand years before anything comparable in Greek and Roman laws. Excavations in Persia in the late 1800s, however, uncovered laws set forth by the Babylonian king Hammurabi in the 1700s <span>BC<\/span>, some 300 years prior to Moses. Surprisingly, a number of the laws in that list are almost identical to those in the Bible. Though this seemed to imply that the biblical laws had been taken from Hammurabi, subsequent discoveries produced law codes preceding Hammurabi’s by at least 500 years, and several laws are common to all of them, so Hammurabi also did not originate them.<\/p>\n<p>What does this mean for the Bible? First, it is not surprising that we find similar laws from cultures neighboring Israel; similar societies require similar codes of conduct in order to ensure justice. Second, the biblical laws are unique in that they are incorporated in a covenant with God. Elsewhere in the ancient Near East, religious laws (about sacrifice, prayers, offerings, etc.) and civil laws (covering theft, lying, sexual conduct, murder, etc.) were completely unrelated because ethics and religion were considered separate domains. Religion was a matter of prayer, devotion, offerings, and ritual behavior—the territory of priests. Ethics concerned social and civil behavior—the business of the king. The biblical view of things is different: God is sovereign over both religion and society. So a person who is in a relationship with the true God must not only participate in proper worship (religion) but also treat other people rightly (ethics).<\/p>\n<p>Israel’s covenant with God made use of existing forms but invested them with new meaning. For example, the basic layout of Israel’s Tabernacle (Exod 26–27) and Temple (see 1 Kgs 6:1–7:51) were the same as elsewhere in the ancient world, and the basic forms of the Hebrew sacrifices (see Lev 1–7) were largely identical to the forms of pagan sacrifices. But the meaning and purpose of the Temple and the sacrifices were significantly different from the meaning and purpose of such things in paganism (see study notes on Exod 20:3-17; 25:1–40:38; Lev 1:1–7:38).<\/p>\n<p>While many of the laws of Moses were not new to the world at that time, the idea that the behavior they called for is written into the very fabric of the universe by its Creator was radically new.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 20:1–23:33; 34:1–35:3; Lev 1:1–27:34; Deut 4:1–33:29; Ezra 1:1-4; Esth 1:13-19; 8:9-14; Dan 6:6-9; Luke 2:1-3<\/p>","content_en":"<h3>Ancient Law Codes<\/h3>\n<p>Until the late 1800s, the law of Moses was believed to be a unique code of law, existing nearly a thousand years before anything comparable in Greek and Roman laws. Excavations in Persia in the late 1800s, however, uncovered laws set forth by the Babylonian king Hammurabi in the 1700s <span>BC<\/span>, some 300 years prior to Moses. Surprisingly, a number of the laws in that list are almost identical to those in the Bible. Though this seemed to imply that the biblical laws had been taken from Hammurabi, subsequent discoveries produced law codes preceding Hammurabi’s by at least 500 years, and several laws are common to all of them, so Hammurabi also did not originate them.<\/p>\n<p>What does this mean for the Bible? First, it is not surprising that we find similar laws from cultures neighboring Israel; similar societies require similar codes of conduct in order to ensure justice. Second, the biblical laws are unique in that they are incorporated in a covenant with God. Elsewhere in the ancient Near East, religious laws (about sacrifice, prayers, offerings, etc.) and civil laws (covering theft, lying, sexual conduct, murder, etc.) were completely unrelated because ethics and religion were considered separate domains. Religion was a matter of prayer, devotion, offerings, and ritual behavior—the territory of priests. Ethics concerned social and civil behavior—the business of the king. The biblical view of things is different: God is sovereign over both religion and society. So a person who is in a relationship with the true God must not only participate in proper worship (religion) but also treat other people rightly (ethics).<\/p>\n<p>Israel’s covenant with God made use of existing forms but invested them with new meaning. For example, the basic layout of Israel’s Tabernacle (Exod 26–27) and Temple (see 1 Kgs 6:1–7:51) were the same as elsewhere in the ancient world, and the basic forms of the Hebrew sacrifices (see Lev 1–7) were largely identical to the forms of pagan sacrifices. But the meaning and purpose of the Temple and the sacrifices were significantly different from the meaning and purpose of such things in paganism (see study notes on Exod 20:3-17; 25:1–40:38; Lev 1:1–7:38).<\/p>\n<p>While many of the laws of Moses were not new to the world at that time, the idea that the behavior they called for is written into the very fabric of the universe by its Creator was radically new.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 20:1–23:33; 34:1–35:3; Lev 1:1–27:34; Deut 4:1–33:29; Ezra 1:1-4; Esth 1:13-19; 8:9-14; Dan 6:6-9; Luke 2:1-3<\/p>","summary_ro":"Ancient Law Codes Until the late 1800s, the law of Moses was believed to be a unique code of law, existing nearly a thousand years before anything comparable in Greek and Roman laws. Excavations in Persia in the late 1800s, however, uncovered laws set forth by the Babylonian king Hammurabi in the 1700s BC, some 300 years prior to Moses. Surprisingly, a number of the laws in that list are almost identical to those in the Bible. Though this seemed to imply that the biblical laws had been taken ...","summary_en":"Ancient Law Codes Until the late 1800s, the law of Moses was believed to be a unique code of law, existing nearly a thousand years before anything comparable in Greek and Roman laws. Excavations in Persia in the late 1800s, however, uncovered laws set forth by the Babylonian king Hammurabi in the 1700s BC, some 300 years prior to Moses. Surprisingly, a number of the laws in that list are almost identical to those in the Bible. Though this seemed to imply that the biblical laws had been taken ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":143132,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Ancient Law Codes","title_en":"Ancient Law Codes","content_ro":"<h3>Ancient Law Codes<\/h3>\n<p>Until the late 1800s, the law of Moses was believed to be a unique code of law, existing nearly a thousand years before anything comparable in Greek and Roman laws. Excavations in Persia in the late 1800s, however, uncovered laws set forth by the Babylonian king Hammurabi in the 1700s <span>BC<\/span>, some 300 years prior to Moses. Surprisingly, a number of the laws in that list are almost identical to those in the Bible. Though this seemed to imply that the biblical laws had been taken from Hammurabi, subsequent discoveries produced law codes preceding Hammurabi’s by at least 500 years, and several laws are common to all of them, so Hammurabi also did not originate them.<\/p>\n<p>What does this mean for the Bible? First, it is not surprising that we find similar laws from cultures neighboring Israel; similar societies require similar codes of conduct in order to ensure justice. Second, the biblical laws are unique in that they are incorporated in a covenant with God. Elsewhere in the ancient Near East, religious laws (about sacrifice, prayers, offerings, etc.) and civil laws (covering theft, lying, sexual conduct, murder, etc.) were completely unrelated because ethics and religion were considered separate domains. Religion was a matter of prayer, devotion, offerings, and ritual behavior—the territory of priests. Ethics concerned social and civil behavior—the business of the king. The biblical view of things is different: God is sovereign over both religion and society. So a person who is in a relationship with the true God must not only participate in proper worship (religion) but also treat other people rightly (ethics).<\/p>\n<p>Israel’s covenant with God made use of existing forms but invested them with new meaning. For example, the basic layout of Israel’s Tabernacle (Exod 26–27) and Temple (see 1 Kgs 6:1–7:51) were the same as elsewhere in the ancient world, and the basic forms of the Hebrew sacrifices (see Lev 1–7) were largely identical to the forms of pagan sacrifices. But the meaning and purpose of the Temple and the sacrifices were significantly different from the meaning and purpose of such things in paganism (see study notes on Exod 20:3-17; 25:1–40:38; Lev 1:1–7:38).<\/p>\n<p>While many of the laws of Moses were not new to the world at that time, the idea that the behavior they called for is written into the very fabric of the universe by its Creator was radically new.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 20:1–23:33; 34:1–35:3; Lev 1:1–27:34; Deut 4:1–33:29; Ezra 1:1-4; Esth 1:13-19; 8:9-14; Dan 6:6-9; Luke 2:1-3<\/p>","content_en":"<h3>Ancient Law Codes<\/h3>\n<p>Until the late 1800s, the law of Moses was believed to be a unique code of law, existing nearly a thousand years before anything comparable in Greek and Roman laws. Excavations in Persia in the late 1800s, however, uncovered laws set forth by the Babylonian king Hammurabi in the 1700s <span>BC<\/span>, some 300 years prior to Moses. Surprisingly, a number of the laws in that list are almost identical to those in the Bible. Though this seemed to imply that the biblical laws had been taken from Hammurabi, subsequent discoveries produced law codes preceding Hammurabi’s by at least 500 years, and several laws are common to all of them, so Hammurabi also did not originate them.<\/p>\n<p>What does this mean for the Bible? First, it is not surprising that we find similar laws from cultures neighboring Israel; similar societies require similar codes of conduct in order to ensure justice. Second, the biblical laws are unique in that they are incorporated in a covenant with God. Elsewhere in the ancient Near East, religious laws (about sacrifice, prayers, offerings, etc.) and civil laws (covering theft, lying, sexual conduct, murder, etc.) were completely unrelated because ethics and religion were considered separate domains. Religion was a matter of prayer, devotion, offerings, and ritual behavior—the territory of priests. Ethics concerned social and civil behavior—the business of the king. The biblical view of things is different: God is sovereign over both religion and society. So a person who is in a relationship with the true God must not only participate in proper worship (religion) but also treat other people rightly (ethics).<\/p>\n<p>Israel’s covenant with God made use of existing forms but invested them with new meaning. For example, the basic layout of Israel’s Tabernacle (Exod 26–27) and Temple (see 1 Kgs 6:1–7:51) were the same as elsewhere in the ancient world, and the basic forms of the Hebrew sacrifices (see Lev 1–7) were largely identical to the forms of pagan sacrifices. But the meaning and purpose of the Temple and the sacrifices were significantly different from the meaning and purpose of such things in paganism (see study notes on Exod 20:3-17; 25:1–40:38; Lev 1:1–7:38).<\/p>\n<p>While many of the laws of Moses were not new to the world at that time, the idea that the behavior they called for is written into the very fabric of the universe by its Creator was radically new.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 20:1–23:33; 34:1–35:3; Lev 1:1–27:34; Deut 4:1–33:29; Ezra 1:1-4; Esth 1:13-19; 8:9-14; Dan 6:6-9; Luke 2:1-3<\/p>","summary_ro":"Ancient Law Codes Until the late 1800s, the law of Moses was believed to be a unique code of law, existing nearly a thousand years before anything comparable in Greek and Roman laws. Excavations in Persia in the late 1800s, however, uncovered laws set forth by the Babylonian king Hammurabi in the 1700s BC, some 300 years prior to Moses. Surprisingly, a number of the laws in that list are almost identical to those in the Bible. Though this seemed to imply that the biblical laws had been taken ...","summary_en":"Ancient Law Codes Until the late 1800s, the law of Moses was believed to be a unique code of law, existing nearly a thousand years before anything comparable in Greek and Roman laws. Excavations in Persia in the late 1800s, however, uncovered laws set forth by the Babylonian king Hammurabi in the 1700s BC, some 300 years prior to Moses. Surprisingly, a number of the laws in that list are almost identical to those in the Bible. Though this seemed to imply that the biblical laws had been taken ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"14":[{"id":601,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Admatha","title_en":"Admatha","content_ro":"<h3>ADMATHA<\/h3>\n<p>One of seven counselors of King Ahasuerus (Est 1:14). The king’s counselors advised him to banish Queen Vashti for refusing his summons to appear at a drunken party.<\/p>","content_en":"<h3>ADMATHA<\/h3>\n<p>One of seven counselors of King Ahasuerus (Est 1:14). The king’s counselors advised him to banish Queen Vashti for refusing his summons to appear at a drunken party.<\/p>","summary_ro":"ADMATHA One of seven counselors of King Ahasuerus (Est 1:14). The king’s counselors advised him to banish Queen Vashti for refusing his summons to appear at a drunken party.","summary_en":"ADMATHA One of seven counselors of King Ahasuerus (Est 1:14). The king’s counselors advised him to banish Queen Vashti for refusing his summons to appear at a drunken party.","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false},{"id":6120,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Carshena","title_en":"Carshena","content_ro":"<h3>CARSHENA<\/h3>\n<p>One of seven princes who were wise men of Persia and Media, and whom King Ahasuerus (Xerxes) consulted for legal advice (Est 1:14).<\/p>","content_en":"<h3>CARSHENA<\/h3>\n<p>One of seven princes who were wise men of Persia and Media, and whom King Ahasuerus (Xerxes) consulted for legal advice (Est 1:14).<\/p>","summary_ro":"CARSHENA One of seven princes who were wise men of Persia and Media, and whom King Ahasuerus (Xerxes) consulted for legal advice (Est 1:14).","summary_en":"CARSHENA One of seven princes who were wise men of Persia and Media, and whom King Ahasuerus (Xerxes) consulted for legal advice (Est 1:14).","source":"Articles\/C.xml","external_url":null,"has_map":false,"has_picture":false},{"id":24550,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Marsena","title_en":"Marsena","content_ro":"<h3>MARSENA<\/h3>\n<p>One of the seven princes of Persia and Media who served Ahasuerus, ranking next to him in authority in the kingdom (Est 1:14).<\/p>","content_en":"<h3>MARSENA<\/h3>\n<p>One of the seven princes of Persia and Media who served Ahasuerus, ranking next to him in authority in the kingdom (Est 1:14).<\/p>","summary_ro":"MARSENA One of the seven princes of Persia and Media who served Ahasuerus, ranking next to him in authority in the kingdom (Est 1:14).","summary_en":"MARSENA One of the seven princes of Persia and Media who served Ahasuerus, ranking next to him in authority in the kingdom (Est 1:14).","source":"Articles\/M.xml","external_url":null,"has_map":false,"has_picture":false},{"id":25071,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Memucan","title_en":"Memucan","content_ro":"<h3>MEMUCAN<\/h3>\n<p>One of the seven princes of Persia and Media under King Ahasuerus (Est 1:14-21). He brought charges against Vashti, the Persian queen, who had refused to make a royal appearance that the king had commanded (v 16). Memucan proposed that she be divested of her position and the queenship given to another; the king took his counsel and issued a decree to that effect (v 21). Hence Esther was chosen as queen over Media and Persia.<\/p>","content_en":"<h3>MEMUCAN<\/h3>\n<p>One of the seven princes of Persia and Media under King Ahasuerus (Est 1:14-21). He brought charges against Vashti, the Persian queen, who had refused to make a royal appearance that the king had commanded (v 16). Memucan proposed that she be divested of her position and the queenship given to another; the king took his counsel and issued a decree to that effect (v 21). Hence Esther was chosen as queen over Media and Persia.<\/p>","summary_ro":"MEMUCAN One of the seven princes of Persia and Media under King Ahasuerus (Est 1:14-21). He brought charges against Vashti, the Persian queen, who had refused to make a royal appearance that the king had commanded (v 16). Memucan proposed that she be divested of her position and the queenship given to another; the king took his counsel and issued a decree to that effect (v 21). Hence Esther was chosen as queen over Media and Persia.","summary_en":"MEMUCAN One of the seven princes of Persia and Media under King Ahasuerus (Est 1:14-21). He brought charges against Vashti, the Persian queen, who had refused to make a royal appearance that the king had commanded (v 16). Memucan proposed that she be divested of her position and the queenship given to another; the king took his counsel and issued a decree to that effect (v 21). Hence Esther was chosen as queen over Media and Persia.","source":"Articles\/M.xml","external_url":null,"has_map":false,"has_picture":false},{"id":25255,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Meres","title_en":"Meres","content_ro":"<h3>MERES<\/h3>\n<p>One of the seven princes of Persia and Media who acted as personal adviser to King Ahasuerus (Est 1:14).<\/p>","content_en":"<h3>MERES<\/h3>\n<p>One of the seven princes of Persia and Media who acted as personal adviser to King Ahasuerus (Est 1:14).<\/p>","summary_ro":"MERES One of the seven princes of Persia and Media who acted as personal adviser to King Ahasuerus (Est 1:14).","summary_en":"MERES One of the seven princes of Persia and Media who acted as personal adviser to King Ahasuerus (Est 1:14).","source":"Articles\/M.xml","external_url":null,"has_map":false,"has_picture":false},{"id":35039,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Shethar","title_en":"Shethar","content_ro":"<h3>SHETHAR<\/h3>\n<p>One of Ahasuerus’s seven counselors who, when Queen Vashti defied the king’s command, advised him to deprive her of her title and to seek a new queen, as an example of domestic discipline (Est 1:14).<\/p>","content_en":"<h3>SHETHAR<\/h3>\n<p>One of Ahasuerus’s seven counselors who, when Queen Vashti defied the king’s command, advised him to deprive her of her title and to seek a new queen, as an example of domestic discipline (Est 1:14).<\/p>","summary_ro":"SHETHAR One of Ahasuerus’s seven counselors who, when Queen Vashti defied the king’s command, advised him to deprive her of her title and to seek a new queen, as an example of domestic discipline (Est 1:14).","summary_en":"SHETHAR One of Ahasuerus’s seven counselors who, when Queen Vashti defied the king’s command, advised him to deprive her of her title and to seek a new queen, as an example of domestic discipline (Est 1:14).","source":"Articles\/S.xml","external_url":null,"has_map":false,"has_picture":false},{"id":36770,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Tarshish (Person)","title_en":"Tarshish (Person)","content_ro":"<h3>TARSHISH (P<span>erson<\/span>)<\/h3>\n<li>1. One of Javan’s four sons and a descendant of Noah through Japheth’s line (1 Chr 1:7).<\/li>\n<li>2. Sixth of Bilhan’s seven sons. He was a capable leader in Benjamin’s tribe and numbered among those able to go to war (1 Chr 7:10).<\/li>\n<li>3. One of the seven princes of Persia and Media. These men had personal access to King Ahasuerus’s presence and positions of honor second only to the king himself (Est 1:14).<\/li>","content_en":"<h3>TARSHISH (P<span>erson<\/span>)<\/h3>\n<li>1. One of Javan’s four sons and a descendant of Noah through Japheth’s line (1 Chr 1:7).<\/li>\n<li>2. Sixth of Bilhan’s seven sons. He was a capable leader in Benjamin’s tribe and numbered among those able to go to war (1 Chr 7:10).<\/li>\n<li>3. One of the seven princes of Persia and Media. These men had personal access to King Ahasuerus’s presence and positions of honor second only to the king himself (Est 1:14).<\/li>","summary_ro":"TARSHISH (Person) 1. One of Javan’s four sons and a descendant of Noah through Japheth’s line (1 Chr 1:7). 2. Sixth of Bilhan’s seven sons. He was a capable leader in Benjamin’s tribe and numbered among those able to go to war (1 Chr 7:10). 3. One of the seven princes of Persia and Media. These men had personal access to King Ahasuerus’s presence and positions of honor second only to the king himself (Est 1:14).","summary_en":"TARSHISH (Person) 1. One of Javan’s four sons and a descendant of Noah through Japheth’s line (1 Chr 1:7). 2. Sixth of Bilhan’s seven sons. He was a capable leader in Benjamin’s tribe and numbered among those able to go to war (1 Chr 7:10). 3. One of the seven princes of Persia and Media. These men had personal access to King Ahasuerus’s presence and positions of honor second only to the king himself (Est 1:14).","source":"Articles\/T.xml","external_url":null,"has_map":false,"has_picture":false}],"15":[{"id":48290,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Estera 1:15","title_en":"Study Note: Estera 1:15","content_ro":"<p><strong>1:15<\/strong> <em>What penalty does the law provide:<\/em> In his humiliation, the king no doubt wanted to punish Vashti to the fullest extent.<\/p>","content_en":"<p><strong>1:15<\/strong> <em>What penalty does the law provide:<\/em> In his humiliation, the king no doubt wanted to punish Vashti to the fullest extent.<\/p>","summary_ro":"1:15 What penalty does the law provide: In his humiliation, the king no doubt wanted to punish Vashti to the fullest extent.","summary_en":"1:15 What penalty does the law provide: In his humiliation, the king no doubt wanted to punish Vashti to the fullest extent.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":75916,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Estera 1:15","title_en":"Study Note: Estera 1:15","content_ro":"<p><strong>1:15<\/strong> <em>What penalty does the law provide:<\/em> In his humiliation, the king no doubt wanted to punish Vashti to the fullest extent.<\/p>","content_en":"<p><strong>1:15<\/strong> <em>What penalty does the law provide:<\/em> In his humiliation, the king no doubt wanted to punish Vashti to the fullest extent.<\/p>","summary_ro":"1:15 What penalty does the law provide: In his humiliation, the king no doubt wanted to punish Vashti to the fullest extent.","summary_en":"1:15 What penalty does the law provide: In his humiliation, the king no doubt wanted to punish Vashti to the fullest extent.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":103542,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Estera 1:15","title_en":"Study Note: Estera 1:15","content_ro":"<p><strong>1:15<\/strong> <em>What penalty does the law provide:<\/em> In his humiliation, the king no doubt wanted to punish Vashti to the fullest extent.<\/p>","content_en":"<p><strong>1:15<\/strong> <em>What penalty does the law provide:<\/em> In his humiliation, the king no doubt wanted to punish Vashti to the fullest extent.<\/p>","summary_ro":"1:15 What penalty does the law provide: In his humiliation, the king no doubt wanted to punish Vashti to the fullest extent.","summary_en":"1:15 What penalty does the law provide: In his humiliation, the king no doubt wanted to punish Vashti to the fullest extent.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":131168,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Estera 1:15","title_en":"Study Note: Estera 1:15","content_ro":"<p><strong>1:15<\/strong> <em>What penalty does the law provide:<\/em> In his humiliation, the king no doubt wanted to punish Vashti to the fullest extent.<\/p>","content_en":"<p><strong>1:15<\/strong> <em>What penalty does the law provide:<\/em> In his humiliation, the king no doubt wanted to punish Vashti to the fullest extent.<\/p>","summary_ro":"1:15 What penalty does the law provide: In his humiliation, the king no doubt wanted to punish Vashti to the fullest extent.","summary_en":"1:15 What penalty does the law provide: In his humiliation, the king no doubt wanted to punish Vashti to the fullest extent.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"16":[{"id":25072,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Memucan","title_en":"Memucan","content_ro":"<h3>MEMUCAN<\/h3>\n<p>One of the seven princes of Persia and Media under King Ahasuerus (Est 1:14-21). He brought charges against Vashti, the Persian queen, who had refused to make a royal appearance that the king had commanded (v 16). Memucan proposed that she be divested of her position and the queenship given to another; the king took his counsel and issued a decree to that effect (v 21). Hence Esther was chosen as queen over Media and Persia.<\/p>","content_en":"<h3>MEMUCAN<\/h3>\n<p>One of the seven princes of Persia and Media under King Ahasuerus (Est 1:14-21). He brought charges against Vashti, the Persian queen, who had refused to make a royal appearance that the king had commanded (v 16). Memucan proposed that she be divested of her position and the queenship given to another; the king took his counsel and issued a decree to that effect (v 21). Hence Esther was chosen as queen over Media and Persia.<\/p>","summary_ro":"MEMUCAN One of the seven princes of Persia and Media under King Ahasuerus (Est 1:14-21). He brought charges against Vashti, the Persian queen, who had refused to make a royal appearance that the king had commanded (v 16). Memucan proposed that she be divested of her position and the queenship given to another; the king took his counsel and issued a decree to that effect (v 21). Hence Esther was chosen as queen over Media and Persia.","summary_en":"MEMUCAN One of the seven princes of Persia and Media under King Ahasuerus (Est 1:14-21). He brought charges against Vashti, the Persian queen, who had refused to make a royal appearance that the king had commanded (v 16). Memucan proposed that she be divested of her position and the queenship given to another; the king took his counsel and issued a decree to that effect (v 21). Hence Esther was chosen as queen over Media and Persia.","source":"Articles\/M.xml","external_url":null,"has_map":false,"has_picture":false},{"id":48291,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Estera 1:16","title_en":"Study Note: Estera 1:16","content_ro":"<p><strong>1:16-18<\/strong> <em>Queen Vashti has wronged:<\/em> The adviser <em>Memucan<\/em> did not quote Persian law as precedent to guide the king’s decision. His impetuous advice to the king turned Vashti’s action into a potential crime by all women.<\/p>","content_en":"<p><strong>1:16-18<\/strong> <em>Queen Vashti has wronged:<\/em> The adviser <em>Memucan<\/em> did not quote Persian law as precedent to guide the king’s decision. His impetuous advice to the king turned Vashti’s action into a potential crime by all women.<\/p>","summary_ro":"1:16-18 Queen Vashti has wronged: The adviser Memucan did not quote Persian law as precedent to guide the king’s decision. His impetuous advice to the king turned Vashti’s action into a potential crime by all women.","summary_en":"1:16-18 Queen Vashti has wronged: The adviser Memucan did not quote Persian law as precedent to guide the king’s decision. His impetuous advice to the king turned Vashti’s action into a potential crime by all women.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":75917,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Estera 1:16","title_en":"Study Note: Estera 1:16","content_ro":"<p><strong>1:16-18<\/strong> <em>Queen Vashti has wronged:<\/em> The adviser <em>Memucan<\/em> did not quote Persian law as precedent to guide the king’s decision. His impetuous advice to the king turned Vashti’s action into a potential crime by all women.<\/p>","content_en":"<p><strong>1:16-18<\/strong> <em>Queen Vashti has wronged:<\/em> The adviser <em>Memucan<\/em> did not quote Persian law as precedent to guide the king’s decision. His impetuous advice to the king turned Vashti’s action into a potential crime by all women.<\/p>","summary_ro":"1:16-18 Queen Vashti has wronged: The adviser Memucan did not quote Persian law as precedent to guide the king’s decision. His impetuous advice to the king turned Vashti’s action into a potential crime by all women.","summary_en":"1:16-18 Queen Vashti has wronged: The adviser Memucan did not quote Persian law as precedent to guide the king’s decision. His impetuous advice to the king turned Vashti’s action into a potential crime by all women.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":103543,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Estera 1:16","title_en":"Study Note: Estera 1:16","content_ro":"<p><strong>1:16-18<\/strong> <em>Queen Vashti has wronged:<\/em> The adviser <em>Memucan<\/em> did not quote Persian law as precedent to guide the king’s decision. His impetuous advice to the king turned Vashti’s action into a potential crime by all women.<\/p>","content_en":"<p><strong>1:16-18<\/strong> <em>Queen Vashti has wronged:<\/em> The adviser <em>Memucan<\/em> did not quote Persian law as precedent to guide the king’s decision. His impetuous advice to the king turned Vashti’s action into a potential crime by all women.<\/p>","summary_ro":"1:16-18 Queen Vashti has wronged: The adviser Memucan did not quote Persian law as precedent to guide the king’s decision. His impetuous advice to the king turned Vashti’s action into a potential crime by all women.","summary_en":"1:16-18 Queen Vashti has wronged: The adviser Memucan did not quote Persian law as precedent to guide the king’s decision. His impetuous advice to the king turned Vashti’s action into a potential crime by all women.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":131169,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Estera 1:16","title_en":"Study Note: Estera 1:16","content_ro":"<p><strong>1:16-18<\/strong> <em>Queen Vashti has wronged:<\/em> The adviser <em>Memucan<\/em> did not quote Persian law as precedent to guide the king’s decision. His impetuous advice to the king turned Vashti’s action into a potential crime by all women.<\/p>","content_en":"<p><strong>1:16-18<\/strong> <em>Queen Vashti has wronged:<\/em> The adviser <em>Memucan<\/em> did not quote Persian law as precedent to guide the king’s decision. His impetuous advice to the king turned Vashti’s action into a potential crime by all women.<\/p>","summary_ro":"1:16-18 Queen Vashti has wronged: The adviser Memucan did not quote Persian law as precedent to guide the king’s decision. His impetuous advice to the king turned Vashti’s action into a potential crime by all women.","summary_en":"1:16-18 Queen Vashti has wronged: The adviser Memucan did not quote Persian law as precedent to guide the king’s decision. His impetuous advice to the king turned Vashti’s action into a potential crime by all women.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"17":[{"id":48292,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Estera 1:17","title_en":"Study Note: Estera 1:17","content_ro":"<p><strong>1:17<\/strong> <em>Women everywhere will begin to despise their husbands:<\/em> Fear of consequences rather than facts or law motivated the council’s decision.<\/p>","content_en":"<p><strong>1:17<\/strong> <em>Women everywhere will begin to despise their husbands:<\/em> Fear of consequences rather than facts or law motivated the council’s decision.<\/p>","summary_ro":"1:17 Women everywhere will begin to despise their husbands: Fear of consequences rather than facts or law motivated the council’s decision.","summary_en":"1:17 Women everywhere will begin to despise their husbands: Fear of consequences rather than facts or law motivated the council’s decision.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":75918,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Estera 1:17","title_en":"Study Note: Estera 1:17","content_ro":"<p><strong>1:17<\/strong> <em>Women everywhere will begin to despise their husbands:<\/em> Fear of consequences rather than facts or law motivated the council’s decision.<\/p>","content_en":"<p><strong>1:17<\/strong> <em>Women everywhere will begin to despise their husbands:<\/em> Fear of consequences rather than facts or law motivated the council’s decision.<\/p>","summary_ro":"1:17 Women everywhere will begin to despise their husbands: Fear of consequences rather than facts or law motivated the council’s decision.","summary_en":"1:17 Women everywhere will begin to despise their husbands: Fear of consequences rather than facts or law motivated the council’s decision.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":103544,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Estera 1:17","title_en":"Study Note: Estera 1:17","content_ro":"<p><strong>1:17<\/strong> <em>Women everywhere will begin to despise their husbands:<\/em> Fear of consequences rather than facts or law motivated the council’s decision.<\/p>","content_en":"<p><strong>1:17<\/strong> <em>Women everywhere will begin to despise their husbands:<\/em> Fear of consequences rather than facts or law motivated the council’s decision.<\/p>","summary_ro":"1:17 Women everywhere will begin to despise their husbands: Fear of consequences rather than facts or law motivated the council’s decision.","summary_en":"1:17 Women everywhere will begin to despise their husbands: Fear of consequences rather than facts or law motivated the council’s decision.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":131170,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Estera 1:17","title_en":"Study Note: Estera 1:17","content_ro":"<p><strong>1:17<\/strong> <em>Women everywhere will begin to despise their husbands:<\/em> Fear of consequences rather than facts or law motivated the council’s decision.<\/p>","content_en":"<p><strong>1:17<\/strong> <em>Women everywhere will begin to despise their husbands:<\/em> Fear of consequences rather than facts or law motivated the council’s decision.<\/p>","summary_ro":"1:17 Women everywhere will begin to despise their husbands: Fear of consequences rather than facts or law motivated the council’s decision.","summary_en":"1:17 Women everywhere will begin to despise their husbands: Fear of consequences rather than facts or law motivated the council’s decision.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"19":[{"id":11142,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Additions to Esther","title_en":"Additions to Esther","content_ro":"<h3>ESTHER, Additions to<\/h3>\n<p>Six passages of about 105 verses added to the Hebrew text of Esther. The Additions to Esther was apparently the work of a Jewish writer eager to supply a spiritual and universal note that was thought to be lacking in the book. Some scholars assert that the additions were originally written in Greek, while others maintain they were translated from Hebrew or possibly Aramaic. The date cannot be determined with certainty, although 100 <span>BC<\/span> is generally suggested, which would place them considerably later than the canonical Esther.<\/p>\n<p>A summary of the additions is as follows:<\/p>\n<p>1. 11:2–12:6: Mordecai’s dream, including the plot against the king’s life. This passage preceded Esther 1:1.<\/p>\n<li>2. 13:1-7: The edict of Artaxerxes. This addition follows Esther 3:13, where the king is called Ahasuerus.<\/li>\n<li>3. 13:8–14:19: The prayers of Mordecai and Esther. This passage was to be inserted after Esther 4:17.<\/li>\n<li>4. 15:1-16: The king’s anger at Esther’s appearance, and his subsequent change of attitude. This was to be inserted before Esther 5:3, since it is an expansion of Esther 5:1-2.<\/li>\n<li>5. 16:1-24: The edict of Ahasuerus relating to the Jews. This section was to follow 8:12.<\/li>\n<li>6. 10:4–11:1: The interpretation of Mordecai’s dream. This addition follows 10:3.<\/li>\n<p>The additions contain discrepancies that make it clear they were never part of the original Esther. These can be seen as follows:<\/p>\n<p>1:19 and 8:8 compare 16:17<\/p>\n<p>2:15-18 compare 14:15<\/p>\n<p>2:16-19 compare 11:3–12:1<\/p>\n<p>2:21-23 and 6:3-4 compare 12:5<\/p>\n<p>3:1 compare 16:10<\/p>\n<p>3:5 compare 12:6<\/p>\n<p>5:4-8 compare 14:7<\/p>\n<p>7:10 compare 16:18<\/p>\n<blockquote><p>9:20-32 compare 16:22<\/p><\/blockquote>\n<p>The Septuagint (Greek translation of the OT) and Old Latin texts contained the additions in the text of Esther at the places indicated. Jerome, a fourth-century Christian scholar, put the additions as an appendix in the Vulgate, his Latin translation of the Bible.<\/p>","content_en":"<h3>ESTHER, Additions to<\/h3>\n<p>Six passages of about 105 verses added to the Hebrew text of Esther. The Additions to Esther was apparently the work of a Jewish writer eager to supply a spiritual and universal note that was thought to be lacking in the book. Some scholars assert that the additions were originally written in Greek, while others maintain they were translated from Hebrew or possibly Aramaic. The date cannot be determined with certainty, although 100 <span>BC<\/span> is generally suggested, which would place them considerably later than the canonical Esther.<\/p>\n<p>A summary of the additions is as follows:<\/p>\n<p>1. 11:2–12:6: Mordecai’s dream, including the plot against the king’s life. This passage preceded Esther 1:1.<\/p>\n<li>2. 13:1-7: The edict of Artaxerxes. This addition follows Esther 3:13, where the king is called Ahasuerus.<\/li>\n<li>3. 13:8–14:19: The prayers of Mordecai and Esther. This passage was to be inserted after Esther 4:17.<\/li>\n<li>4. 15:1-16: The king’s anger at Esther’s appearance, and his subsequent change of attitude. This was to be inserted before Esther 5:3, since it is an expansion of Esther 5:1-2.<\/li>\n<li>5. 16:1-24: The edict of Ahasuerus relating to the Jews. This section was to follow 8:12.<\/li>\n<li>6. 10:4–11:1: The interpretation of Mordecai’s dream. This addition follows 10:3.<\/li>\n<p>The additions contain discrepancies that make it clear they were never part of the original Esther. These can be seen as follows:<\/p>\n<p>1:19 and 8:8 compare 16:17<\/p>\n<p>2:15-18 compare 14:15<\/p>\n<p>2:16-19 compare 11:3–12:1<\/p>\n<p>2:21-23 and 6:3-4 compare 12:5<\/p>\n<p>3:1 compare 16:10<\/p>\n<p>3:5 compare 12:6<\/p>\n<p>5:4-8 compare 14:7<\/p>\n<p>7:10 compare 16:18<\/p>\n<blockquote><p>9:20-32 compare 16:22<\/p><\/blockquote>\n<p>The Septuagint (Greek translation of the OT) and Old Latin texts contained the additions in the text of Esther at the places indicated. Jerome, a fourth-century Christian scholar, put the additions as an appendix in the Vulgate, his Latin translation of the Bible.<\/p>","summary_ro":"ESTHER, Additions to Six passages of about 105 verses added to the Hebrew text of Esther. The Additions to Esther was apparently the work of a Jewish writer eager to supply a spiritual and universal note that was thought to be lacking in the book. Some scholars assert that the additions were originally written in Greek, while others maintain they were translated from Hebrew or possibly Aramaic. The date cannot be determined with certainty, although 100 BC is generally suggested, which would p...","summary_en":"ESTHER, Additions to Six passages of about 105 verses added to the Hebrew text of Esther. The Additions to Esther was apparently the work of a Jewish writer eager to supply a spiritual and universal note that was thought to be lacking in the book. Some scholars assert that the additions were originally written in Greek, while others maintain they were translated from Hebrew or possibly Aramaic. The date cannot be determined with certainty, although 100 BC is generally suggested, which would p...","source":"Articles\/E.xml","external_url":null,"has_map":false,"has_picture":false},{"id":24911,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Medes, Media, Median*","title_en":"Medes, Media, Median*","content_ro":"<h3>MEDES, MEDIA, MEDIAN*<\/h3>\n<p>Indo-European-speaking people appearing in the highland area of the ancient Asian country called Media. They were closely related to the Persians, with whom they are often identified or confused by writers who referred to the people of the area by the almost generic term “Medes.” In fact, the Medes inhabited a defined area in the Zagros Mountains positioned between 3,000 and 5,000 feet (914.4 and 1,524 meters) above sea level in a mountainous region divided by valleys. The capital, Ecbatana (now Hamadan), was on the major trade route from Mesopotamia. The elevation provided a temperate summer climate that encouraged the use of Ecbatana as a summer retreat for Persian kings.<\/p>\n<p>As no texts are extant in the Median language recording the history and culture of the Medes, information must be obtained from references to them in contemporary writings of the Greeks, Neo-Babylonians, and Assyrians. As the Medes and Chaldeans were instrumental in bringing down the Assyrian Empire, it is understandable that they should figure prominently in the Neo-Babylonian texts. Valuable additional information is available from Herodotus, possibly from cuneiform sources.<\/p>\n<p>The Assyrian king Shalmaneser III recorded the activity of the Medes in the area around Ecbatana in the ninth century <span>BC<\/span>, but historians are uncertain exactly how long before that date they had migrated into the region.<\/p>\n<p>Shalmaneser organized a raid into the plains controlled by the Medes in order to steal herds of carefully bred horses, the reputation for whose excellence was already deservedly high. Over generations, Assyrian kings continued this type of raid, not only for the purpose of obtaining fresh supplies of horses but also to ensure the free passage of traders on this major route. During the eighth century <span>BC<\/span>, Assyrian kings such as Adad-nirari (810–781 <span>BC<\/span>), Tiglath-pileser III (743 <span>BC<\/span>), and Sargon II (716 <span>BC<\/span>), all claim to have conquered Media. The OT records that the Israelites were transported there at the time of Sargon’s incursions (2 Kgs 17:6; 18:11).<\/p>\n<p>When Esar-haddon was king of Assyria (681–669 <span>BC<\/span>), he expected the Medians to acknowledge his overlordship and pay tribute according to their treaty, but taking advantage of the declining strength of Assyria, the Medians joined forces with the Scythians and Cimmerians in 631 <span>BC<\/span>. The ebbing strength of the Assyrians was further eroded under a series of attacks led by Phraortes culminating in the fall of Nineveh in 612 <span>BC<\/span> and of Haran in 610 <span>BC<\/span>. Under the leadership of Cyaxares of Media, who organized a strong, disciplined army, the Median forces and their allies, having gained control of the major cities, extended their sphere of influence to the northern part of Assyria, negotiating peace with Lydia in 585 <span>BC<\/span>.<\/p>\n<p>The Elamites, also a people involved in the ebb and flow of the power struggle in the region over the centuries, came into the ascendency in 550 <span>BC<\/span> when Cyrus of Anshan overcame Astyages. Cyrus was of half-Persian, half-Median ancestry. Ecbatana, capital of Media, was captured, and the entire area was controlled by Elam. Cyrus took on the additional title “king of the Medes.” The laws and the heritage of the Medes were incorporated with those of the Persians (Dn 6:8, 15). Medes were entrusted with high office in the administration. The Medes and the Persians were referred to in almost synonymous terms (Est 1:19; Dn 8:20). They were also involved in the capture of Babylon (Is 13:17; Jer 51:11, 28; Dn 5:28). Being of Median heritage (Dn 9:1), Darius, son of Ahasuerus, was referred to as “the Mede” (Dn 11:1) from the time he took over as ruler of Babylon. His administration was not altogether peaceful, however, and restlessness led to outright rebellion both in his reign and during that of Darius II (409 <span>BC<\/span>).<\/p>\n<p>A description of the sumptuous feasting and luxurious appointments of the court apartments are described in the book of Esther (Est 1:3-7). The Medians subsequently were subjected to the control of the Syrians (Seleucids) and the Parthians. In the NT there is a single combined reference to Parthians, Medes, and Elamites (Acts 2:9), but thereafter Media seems to have become only a geographical term, the people no longer appearing in history as a group in their own right.<\/p>","content_en":"<h3>MEDES, MEDIA, MEDIAN*<\/h3>\n<p>Indo-European-speaking people appearing in the highland area of the ancient Asian country called Media. They were closely related to the Persians, with whom they are often identified or confused by writers who referred to the people of the area by the almost generic term “Medes.” In fact, the Medes inhabited a defined area in the Zagros Mountains positioned between 3,000 and 5,000 feet (914.4 and 1,524 meters) above sea level in a mountainous region divided by valleys. The capital, Ecbatana (now Hamadan), was on the major trade route from Mesopotamia. The elevation provided a temperate summer climate that encouraged the use of Ecbatana as a summer retreat for Persian kings.<\/p>\n<p>As no texts are extant in the Median language recording the history and culture of the Medes, information must be obtained from references to them in contemporary writings of the Greeks, Neo-Babylonians, and Assyrians. As the Medes and Chaldeans were instrumental in bringing down the Assyrian Empire, it is understandable that they should figure prominently in the Neo-Babylonian texts. Valuable additional information is available from Herodotus, possibly from cuneiform sources.<\/p>\n<p>The Assyrian king Shalmaneser III recorded the activity of the Medes in the area around Ecbatana in the ninth century <span>BC<\/span>, but historians are uncertain exactly how long before that date they had migrated into the region.<\/p>\n<p>Shalmaneser organized a raid into the plains controlled by the Medes in order to steal herds of carefully bred horses, the reputation for whose excellence was already deservedly high. Over generations, Assyrian kings continued this type of raid, not only for the purpose of obtaining fresh supplies of horses but also to ensure the free passage of traders on this major route. During the eighth century <span>BC<\/span>, Assyrian kings such as Adad-nirari (810–781 <span>BC<\/span>), Tiglath-pileser III (743 <span>BC<\/span>), and Sargon II (716 <span>BC<\/span>), all claim to have conquered Media. The OT records that the Israelites were transported there at the time of Sargon’s incursions (2 Kgs 17:6; 18:11).<\/p>\n<p>When Esar-haddon was king of Assyria (681–669 <span>BC<\/span>), he expected the Medians to acknowledge his overlordship and pay tribute according to their treaty, but taking advantage of the declining strength of Assyria, the Medians joined forces with the Scythians and Cimmerians in 631 <span>BC<\/span>. The ebbing strength of the Assyrians was further eroded under a series of attacks led by Phraortes culminating in the fall of Nineveh in 612 <span>BC<\/span> and of Haran in 610 <span>BC<\/span>. Under the leadership of Cyaxares of Media, who organized a strong, disciplined army, the Median forces and their allies, having gained control of the major cities, extended their sphere of influence to the northern part of Assyria, negotiating peace with Lydia in 585 <span>BC<\/span>.<\/p>\n<p>The Elamites, also a people involved in the ebb and flow of the power struggle in the region over the centuries, came into the ascendency in 550 <span>BC<\/span> when Cyrus of Anshan overcame Astyages. Cyrus was of half-Persian, half-Median ancestry. Ecbatana, capital of Media, was captured, and the entire area was controlled by Elam. Cyrus took on the additional title “king of the Medes.” The laws and the heritage of the Medes were incorporated with those of the Persians (Dn 6:8, 15). Medes were entrusted with high office in the administration. The Medes and the Persians were referred to in almost synonymous terms (Est 1:19; Dn 8:20). They were also involved in the capture of Babylon (Is 13:17; Jer 51:11, 28; Dn 5:28). Being of Median heritage (Dn 9:1), Darius, son of Ahasuerus, was referred to as “the Mede” (Dn 11:1) from the time he took over as ruler of Babylon. His administration was not altogether peaceful, however, and restlessness led to outright rebellion both in his reign and during that of Darius II (409 <span>BC<\/span>).<\/p>\n<p>A description of the sumptuous feasting and luxurious appointments of the court apartments are described in the book of Esther (Est 1:3-7). The Medians subsequently were subjected to the control of the Syrians (Seleucids) and the Parthians. In the NT there is a single combined reference to Parthians, Medes, and Elamites (Acts 2:9), but thereafter Media seems to have become only a geographical term, the people no longer appearing in history as a group in their own right.<\/p>","summary_ro":"MEDES, MEDIA, MEDIAN* Indo-European-speaking people appearing in the highland area of the ancient Asian country called Media. They were closely related to the Persians, with whom they are often identified or confused by writers who referred to the people of the area by the almost generic term “Medes.” In fact, the Medes inhabited a defined area in the Zagros Mountains positioned between 3,000 and 5,000 feet (914.4 and 1,524 meters) above sea level in a mountainous region divided by valleys. T...","summary_en":"MEDES, MEDIA, MEDIAN* Indo-European-speaking people appearing in the highland area of the ancient Asian country called Media. They were closely related to the Persians, with whom they are often identified or confused by writers who referred to the people of the area by the almost generic term “Medes.” In fact, the Medes inhabited a defined area in the Zagros Mountains positioned between 3,000 and 5,000 feet (914.4 and 1,524 meters) above sea level in a mountainous region divided by valleys. T...","source":"Articles\/M.xml","external_url":null,"has_map":false,"has_picture":false},{"id":48293,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Estera 1:19","title_en":"Study Note: Estera 1:19","content_ro":"<p><strong>1:19<\/strong> <em>issue a written decree . . . that cannot be revoked:<\/em> The written decree would become unalterable law that could not be changed (8:8; Dan 6:8, 12).<\/p>","content_en":"<p><strong>1:19<\/strong> <em>issue a written decree . . . that cannot be revoked:<\/em> The written decree would become unalterable law that could not be changed (8:8; Dan 6:8, 12).<\/p>","summary_ro":"1:19 issue a written decree . . . that cannot be revoked: The written decree would become unalterable law that could not be changed (8:8; Dan 6:8, 12).","summary_en":"1:19 issue a written decree . . . that cannot be revoked: The written decree would become unalterable law that could not be changed (8:8; Dan 6:8, 12).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":75919,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Estera 1:19","title_en":"Study Note: Estera 1:19","content_ro":"<p><strong>1:19<\/strong> <em>issue a written decree . . . that cannot be revoked:<\/em> The written decree would become unalterable law that could not be changed (8:8; Dan 6:8, 12).<\/p>","content_en":"<p><strong>1:19<\/strong> <em>issue a written decree . . . that cannot be revoked:<\/em> The written decree would become unalterable law that could not be changed (8:8; Dan 6:8, 12).<\/p>","summary_ro":"1:19 issue a written decree . . . that cannot be revoked: The written decree would become unalterable law that could not be changed (8:8; Dan 6:8, 12).","summary_en":"1:19 issue a written decree . . . that cannot be revoked: The written decree would become unalterable law that could not be changed (8:8; Dan 6:8, 12).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":103545,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Estera 1:19","title_en":"Study Note: Estera 1:19","content_ro":"<p><strong>1:19<\/strong> <em>issue a written decree . . . that cannot be revoked:<\/em> The written decree would become unalterable law that could not be changed (8:8; Dan 6:8, 12).<\/p>","content_en":"<p><strong>1:19<\/strong> <em>issue a written decree . . . that cannot be revoked:<\/em> The written decree would become unalterable law that could not be changed (8:8; Dan 6:8, 12).<\/p>","summary_ro":"1:19 issue a written decree . . . that cannot be revoked: The written decree would become unalterable law that could not be changed (8:8; Dan 6:8, 12).","summary_en":"1:19 issue a written decree . . . that cannot be revoked: The written decree would become unalterable law that could not be changed (8:8; Dan 6:8, 12).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":131171,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Estera 1:19","title_en":"Study Note: Estera 1:19","content_ro":"<p><strong>1:19<\/strong> <em>issue a written decree . . . that cannot be revoked:<\/em> The written decree would become unalterable law that could not be changed (8:8; Dan 6:8, 12).<\/p>","content_en":"<p><strong>1:19<\/strong> <em>issue a written decree . . . that cannot be revoked:<\/em> The written decree would become unalterable law that could not be changed (8:8; Dan 6:8, 12).<\/p>","summary_ro":"1:19 issue a written decree . . . that cannot be revoked: The written decree would become unalterable law that could not be changed (8:8; Dan 6:8, 12).","summary_en":"1:19 issue a written decree . . . that cannot be revoked: The written decree would become unalterable law that could not be changed (8:8; Dan 6:8, 12).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"21":[{"id":25073,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Memucan","title_en":"Memucan","content_ro":"<h3>MEMUCAN<\/h3>\n<p>One of the seven princes of Persia and Media under King Ahasuerus (Est 1:14-21). He brought charges against Vashti, the Persian queen, who had refused to make a royal appearance that the king had commanded (v 16). Memucan proposed that she be divested of her position and the queenship given to another; the king took his counsel and issued a decree to that effect (v 21). Hence Esther was chosen as queen over Media and Persia.<\/p>","content_en":"<h3>MEMUCAN<\/h3>\n<p>One of the seven princes of Persia and Media under King Ahasuerus (Est 1:14-21). He brought charges against Vashti, the Persian queen, who had refused to make a royal appearance that the king had commanded (v 16). Memucan proposed that she be divested of her position and the queenship given to another; the king took his counsel and issued a decree to that effect (v 21). Hence Esther was chosen as queen over Media and Persia.<\/p>","summary_ro":"MEMUCAN One of the seven princes of Persia and Media under King Ahasuerus (Est 1:14-21). He brought charges against Vashti, the Persian queen, who had refused to make a royal appearance that the king had commanded (v 16). Memucan proposed that she be divested of her position and the queenship given to another; the king took his counsel and issued a decree to that effect (v 21). Hence Esther was chosen as queen over Media and Persia.","summary_en":"MEMUCAN One of the seven princes of Persia and Media under King Ahasuerus (Est 1:14-21). He brought charges against Vashti, the Persian queen, who had refused to make a royal appearance that the king had commanded (v 16). Memucan proposed that she be divested of her position and the queenship given to another; the king took his counsel and issued a decree to that effect (v 21). Hence Esther was chosen as queen over Media and Persia.","source":"Articles\/M.xml","external_url":null,"has_map":false,"has_picture":false}],"22":[{"id":48294,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Estera 1:22","title_en":"Study Note: Estera 1:22","content_ro":"<p><strong>1:22<\/strong> The decree was published in each region <em>in its own script and language<\/em> so that the decree would be understood by every language group in the vast Persian Empire. • <em>every man should be the ruler of his own home:<\/em> It was already the cultural norm throughout the ancient Near East at that time that men ruled their houses. The decree added legal enforcement of the custom.<\/p>","content_en":"<p><strong>1:22<\/strong> The decree was published in each region <em>in its own script and language<\/em> so that the decree would be understood by every language group in the vast Persian Empire. • <em>every man should be the ruler of his own home:<\/em> It was already the cultural norm throughout the ancient Near East at that time that men ruled their houses. The decree added legal enforcement of the custom.<\/p>","summary_ro":"1:22 The decree was published in each region in its own script and language so that the decree would be understood by every language group in the vast Persian Empire. • every man should be the ruler of his own home: It was already the cultural norm throughout the ancient Near East at that time that men ruled their houses. The decree added legal enforcement of the custom.","summary_en":"1:22 The decree was published in each region in its own script and language so that the decree would be understood by every language group in the vast Persian Empire. • every man should be the ruler of his own home: It was already the cultural norm throughout the ancient Near East at that time that men ruled their houses. The decree added legal enforcement of the custom.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":75920,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Estera 1:22","title_en":"Study Note: Estera 1:22","content_ro":"<p><strong>1:22<\/strong> The decree was published in each region <em>in its own script and language<\/em> so that the decree would be understood by every language group in the vast Persian Empire. • <em>every man should be the ruler of his own home:<\/em> It was already the cultural norm throughout the ancient Near East at that time that men ruled their houses. The decree added legal enforcement of the custom.<\/p>","content_en":"<p><strong>1:22<\/strong> The decree was published in each region <em>in its own script and language<\/em> so that the decree would be understood by every language group in the vast Persian Empire. • <em>every man should be the ruler of his own home:<\/em> It was already the cultural norm throughout the ancient Near East at that time that men ruled their houses. The decree added legal enforcement of the custom.<\/p>","summary_ro":"1:22 The decree was published in each region in its own script and language so that the decree would be understood by every language group in the vast Persian Empire. • every man should be the ruler of his own home: It was already the cultural norm throughout the ancient Near East at that time that men ruled their houses. The decree added legal enforcement of the custom.","summary_en":"1:22 The decree was published in each region in its own script and language so that the decree would be understood by every language group in the vast Persian Empire. • every man should be the ruler of his own home: It was already the cultural norm throughout the ancient Near East at that time that men ruled their houses. The decree added legal enforcement of the custom.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":103546,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Estera 1:22","title_en":"Study Note: Estera 1:22","content_ro":"<p><strong>1:22<\/strong> The decree was published in each region <em>in its own script and language<\/em> so that the decree would be understood by every language group in the vast Persian Empire. • <em>every man should be the ruler of his own home:<\/em> It was already the cultural norm throughout the ancient Near East at that time that men ruled their houses. The decree added legal enforcement of the custom.<\/p>","content_en":"<p><strong>1:22<\/strong> The decree was published in each region <em>in its own script and language<\/em> so that the decree would be understood by every language group in the vast Persian Empire. • <em>every man should be the ruler of his own home:<\/em> It was already the cultural norm throughout the ancient Near East at that time that men ruled their houses. The decree added legal enforcement of the custom.<\/p>","summary_ro":"1:22 The decree was published in each region in its own script and language so that the decree would be understood by every language group in the vast Persian Empire. • every man should be the ruler of his own home: It was already the cultural norm throughout the ancient Near East at that time that men ruled their houses. The decree added legal enforcement of the custom.","summary_en":"1:22 The decree was published in each region in its own script and language so that the decree would be understood by every language group in the vast Persian Empire. • every man should be the ruler of his own home: It was already the cultural norm throughout the ancient Near East at that time that men ruled their houses. The decree added legal enforcement of the custom.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":131172,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Estera 1:22","title_en":"Study Note: Estera 1:22","content_ro":"<p><strong>1:22<\/strong> The decree was published in each region <em>in its own script and language<\/em> so that the decree would be understood by every language group in the vast Persian Empire. • <em>every man should be the ruler of his own home:<\/em> It was already the cultural norm throughout the ancient Near East at that time that men ruled their houses. The decree added legal enforcement of the custom.<\/p>","content_en":"<p><strong>1:22<\/strong> The decree was published in each region <em>in its own script and language<\/em> so that the decree would be understood by every language group in the vast Persian Empire. • <em>every man should be the ruler of his own home:<\/em> It was already the cultural norm throughout the ancient Near East at that time that men ruled their houses. The decree added legal enforcement of the custom.<\/p>","summary_ro":"1:22 The decree was published in each region in its own script and language so that the decree would be understood by every language group in the vast Persian Empire. • every man should be the ruler of his own home: It was already the cultural norm throughout the ancient Near East at that time that men ruled their houses. The decree added legal enforcement of the custom.","summary_en":"1:22 The decree was published in each region in its own script and language so that the decree would be understood by every language group in the vast Persian Empire. • every man should be the ruler of his own home: It was already the cultural norm throughout the ancient Near East at that time that men ruled their houses. The decree added legal enforcement of the custom.","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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Estera 1
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